Truth (אֱמֶת Emet)
What is considered “truth” today can be very murky. In a world where the majority of our information comes to us in 1-to-3-minute bites and very few of us actually take the time to read an article or research one of those bites of information, it can be very difficult to really know what the truth is. We hear people say, “It is my truth.” What does that mean? If you and I are walking down the street and a duck crosses our path and I say, “Oh! Look at that crazy-looking dog,” and you say, “That is not a dog; it is a duck,” and I say, “No, it is not ! It is a duck,” does this mean that this is “my truth”? If someone comes to me and says, “I do not believe in God. You have no proof that God exists,” and I say, “But I do have proof; you are proof, as we are all made in the image of God,” which is the truth? Before we can answer this, we must first define “truth.”
In the Torah, the concept of “truth” is used sparingly, but when it does occur, it sheds light on the dual understanding of truth: the moral-spiritual truth and the empirical-factual truth.
The word “truth,” or in Hebrew אֱמֶת (emet), is closely associated with kindness and moral uprightness. In Genesis 47:29, when Jacob is sensing his imminent death, he asks Joseph to “deal kindly and truthfully with me” by making sure he is not buried in Egypt. The intertwining of kindness (chesed) and truth (emet) suggests a moral truth, an act that is right, steadfast and reliable. Similarly, in Genesis 32:11 Jacob acknowledges his unworthiness of God’s kindness and truth towards him, as he recognizes God’s benevolence for returning him to his homeland, once again suggesting a moral truth.
In Genesis 24:27 when Eliezer is sent to find a bride for Isaac, he asks for God’s continued kindness and truth. Then later in Genesis 24:48, he praises God for putting him on the “true path” (b’derech emet), a moral path of righteousness that would lead him to Rebecca, the foretold bride for Isaac.
Exodus continues this association. In Exodus 34:6, as Moses takes the second set of tablets up on Mount Sinai, God comes before him and presents God’s self as a deity replete with mercy, compassion, kindness and truth. When choosing leaders in Exodus 18:21, God tells Moses to choose those who fear God and who are “people of truth” (anshei emet), emphasizing the moral and righteous aspect of truth.
Deuteronomy offers a different perspective. In Deuteronomy 13:15 it states, “Then you shall inquire, search out and ask thoroughly; and if it is true and the matter is certain that this abomination has been committed in your midst…” and 17:4 “And if it is told to you and you hear of it, then you shall inquire diligently; and if it is true and certain that this abomination has been committed in Israel…” These verses center around the grave sin of idolatry. Here, “truth” takes on a more empirical dimension, making the case that before any punitive action is taken, there must be irrefutable evidence that the abomination has indeed occurred. In the Talmud, there are multiple sections that speak to the importance of rigorous investigation before judgment, especially when the outcome might be as severe as death (Sanhedrin 30a, 40a, 89a and Makkot 1a–2a).
These verses and others demand a methodical process: testimonies, careful inquiries and the verification of claims. The emphasis is clear: empirical truths demand a thorough investigation and verification. Deuteronomy emphatically tells us one witness is not enough; two are required, underscoring the weight the Torah places on empirical truth.
Our Torah delineates between two types of truth. The moral-spiritual truth is an unwavering belief or principle. It is subjective yet foundational for faith and moral conduct. The empirical-factual truth is rooted in evidence and verification, essential when actions, especially punitive ones, are in question.
As we try to navigate the information coming at us in 1-to-3-minute bites, we can take this lesson from the Torah and look for the distinction between a moral truth and an empirical truth. These truths, rooted in the Torah, provide profound insight into human thought and behavior. Just as the Torah does not conflate the two, we too must recognize the difference between personal, moral beliefs and factual realities that demand empirical evidence. As seekers of truth, understanding and respecting this distinction is vital in both spiritual pursuits and worldly matters.