צַו אֶת-אַהֲרֹן וְאֶת -בָּנָּיו לֵאמֹר, זֹאת תּוֹרַת הָּעֹלָּה: הִוא הָּעֹלָּה עַל מוֹקְדָּה עַל-הַמִזְבֵחַ כָּל-הַלַיְלָּה, עַד-הַבֹקֶר, וְאֵשׁ הַמִזְבֵחַ, תּוּקַד בוֹ :ויקרא ו,ב
Moshev Zekanim and Rabeinu Efraim write that the word על is written twice in the verse. This teaches that even if one is involved in learning Torah, nevertheless, one cannot nullify the על (gematria) 100 berachos each day. Thus, the times for Torah is one set of time; and the times for Tefillah is another set of time.
In Shvelei haLekat one finds that the Geonim had a tradition of a letter regarding the prayer after the morning Shema, called Emes VaYetziv, is founded on this same principal of one hundred berachos a day. In the words 18 words (noted below) there are exactly 100 letters (if the two extra letters are included ומתוקן ומקובל). Further, their tradition also has that the first letters of these 17 words (the 15 consecutive Vav’s - 15*6=90 and the 2 heh’s - 2*5=10) together equal 100.
אֱמֶֶ֔ת ויַצִּיב וְנָכון וְקַיָם וְיָשָר וְנֶאֱמָן וְאָהוּב וְחָבִּיב וְנֶחְמָד וְנָעִּים וְנורָא וְאַדִּיר וּמְתֻקָן וּמְקֻבָל וְטוב וְיָפֶה הַדָבָר הַזֶה
The book Seder HaYom documents that the prayer was authored by leaders of the ancient Babylonian Jewish community during the times of Ezra the Scribe and the return of the people of Israel to Israel in order to rebuild the Holy Temple. Ezra invited the Babylonian Jewish community to join in the return to Yerushalayim. They didn’t go back to Yershalayim, since they had a tradition that the Second Bais haMikdash would also be destroyed. They could not spiritually and emotionally double their pain by having to endure (they or their descendants) another destruction. In order to demonstrate that despite their decision to remain in Babylonia, they nevertheless remained loyal and believing Jews, they penned this Tefillah of Emes Veyatziv, and sent it in a letter format to Ezra and the leaders of Israel. This letter was in the procession of the Geonim.
Emes VaYatziv (16 words of praise)
טוב וְיָפֶה וְיַצִּיב וְנָכון וְקַיָם וְיָשָר וְנֶאֱמָן וְאָהוּב וְחָבִּיב וְנֶחְמָד וְנָעִּים וְנורָא וְאַדִּיר וּמְתֻקָן וּמְקֻבָל וְ אֱמֶֶ֔ת
Why the word vaYatziv is in Aramaic? Berachos 14
Rabbi Avahu said in the name of Rabbi Yochanan: The halachah follows Rabbi Yehudah, who says that between va’yomer and emes ve’yatziv, one should not interrupt. Rabbi Avahu said in the name of Rabbi Yochanan: What is Rabbi Yehudah’s reason? It is because we find in the Torah that it is written: Hashem, G-d, is true.
Sixteen words of praise joined by 15 vav’s:
In the sidur Magid Tzedek by Rabbi Pinchas of Plotzk, a disciple of the Vilna Gaon, we find a wonderful explanation, praised by the Gaon, of the 16 words emes veyatziv venachon...vetov veyafeh. According to his explanation, each expression concerns one verse in the parshayos of Shema’ and Vehayah im shamoa’. The person praying says that what he said in the verse Shema’ Yisrael is emes – true and that what he said in Baruch shem... is yatziv – firm, and what he said in the verse Veohavta - And you shall love Hashem... is nachon - correct and so on The affirmation of Baruch shem... is veyatziv. Why? Because Baruch shem... is whispered so that the angels won’t become jealous of us. Therefore, its affirmation, though said aloud, is said in Aramaic - yatziv is an Aramaic word (Daniel 2:45) - so that the angels, who aren’t familiar with this language, shouldn’t understand.
The obvious questions are A) Why sixteen? and B) Why so seemingly repetitious?
He explains the reason there are eight is to symbolize the eight strands of Tzitzis on each corner of a Tallis. Since we are affirming the truth of G-d just mentioned in the passage about Tzitzis, the structure of Emes Veyatziv embodies Tzitzis. If something is genuinely true, it means that it is true in all circumstances, for all time, everywhere. The next two verses in Emes Vayatziv proclaim that G-d, our protector and His Divine truth are for all times, and in all places that have ever or will ever exist.
אמת ויציב • Emes VeYatziv
Sources in Tanach for the descriptors in Emes VeYatziv, according to Siddur Vilna.
True אמת
But the L-RD G-d is the true G-d, He is the living G-d, and the everlasting King; At His wrath the earth trembles, And the nations are not able to abide His indignation
ויציב and Certain
The king answered and said: ‘I know of a certainty that ye would gain time, inasmuch as ye see the thing is certain with me,
ונכון and Established
and it be told thee, and thou hear it, then shalt thou inquire diligently, and, behold, if it be true, and the thing established, that such abomination is wrought in Israel .
וקיים and Enduring
The grass withereth, the flower fades; But the word of our G-d shall endure forever.’
וישר and Fair
(4) For the word of the L-RD is upright; And all His work is done in faithfulness.
ונאמן and Faithful
(26) Now therefore, O G-d of Israel, let Thy word, I pray Thee, be verified, which Thou didst speak unto Thy servant David my father.
ואהוב and Beloved
(5) And thou shalt love the L-RD thy G-d with all thy heart, and with all thy soul, and with all thy might.
וחביב and Cherished
(3) Yea, He who cherishes the peoples, All His holy ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words.
ונחמד and Delightful
(11) More delightful are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.
ונעים and Pleasant
(10) For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;
ונורא and Awesome
(3) Say unto G-d: 'How awesome is Thy work! Through the greatness of Thy power shall Thine enemies dwindle away before Thee.
ואדיר and Powerful
(2) O L-RD, our L-rd, how powerful is Thy name in all the earth! Whose majesty is rehearsed above the heavens.
ומתוקן and Correct
(9) And besides that Koheleth was wise, he also taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs.
ומקובל and Accepted
(20) Hear counsel, and accept instruction, That thou mayest be wise in thy latter end.
וטוב and Good
(9) The LORD is good to all; And His tender mercies are over all His works.
ויפה and Beautiful
(16) Behold, thou art beautiful, my beloved, yea, pleasant; Also, our couch is leafy.
