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• W259718024 abstract "In Jewish religious consciousness, the number three has always served as a basic organizing principle. From the three Patriarchs to the three annual pilgrimage holidays and the three daily prayers, threes abound. (1) This may simply be a reflection of a mnemonic strategy that grouping items in threes is relatively easy to remember--beyond that it becomes more challenging. Or, as will become evident in the course of this exposition, constructs so thoroughly permeate Jewish life and thought that they represent a foundational reality. An early rabbinic formulation of the centrality of the pattern is the following statement: That Galilean [R. Yose] expounded according to R. Hisda (2): 'Blessed is the Merciful One who gave a Torah, to a nation, by means of the third-born [Moses], on the third day, in the third month.' (3) Herein, R. Yose associated the three parts of the Hebrew Scriptures--Torah, Prophets, and Writings--with the threefold nation--Priests, Levites, and Israelites. This is then connected to Moses and the revelation on Mt. Sinai, which occurred during Sivan, on the third day of Divinely mandated preparation--On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain (Ex. 19:16). The concepts mentioned by R. Yose received a more expansive treatment in the Midrash Tanhuma, to which we shall presently turn. This will be followed by a consideration of Sefer Yezirah. Each of these classic rabbinic texts offers a myriad of associations involving the number three. Stemming from our analysis of these sources, we will discover an underlying pattern that links the Torah and its letters to the practice of Judaism and ultimately the corporate organization of the Jewish people. MIDRASH TANHUMA Embedded in the Midrash Tanhuma, a gaonic anthology of earlier rabbinic formulations, is an extended discussion on the significance of threes. It brings together many important facets of the topic and is therefore worth quoting in its entirety. The impetus for the discussion is: Why was the Torah revealed on Mt. Sinai during the third month, rather than at some other time? The Midrash is implicitly based upon the start of the prologue to the Ten Commandments: On the third moon after the Israelites had gone forth from the land of Egypt (Ex. 19:1). This follows from what is written: Indeed, I wrote down for you a lore, wise counsel (Prov. 22:20). R. Yehoshua, son of R. Nehemiah said: This refers to the Torah, whose letters are [meshulashim]--alef, bet, gimel. (4) Everything is threefold. The Torah is threefold: Torah, Prophets, and Writings. The Mishnah (5) is threefold: Talmud, Halakhot, and Aggadot. The intermediaries [for the transmission of the Torah] are threefold: Miriam, Aaron, and Moses. Daily prayers are threefold: evening, morning, and afternoon. Kedushah is threefold: Holy, Holy, Holy. (6) The Israelites are threefold: Kohanim [priests], Levites, and Israelites. Moses' (name) has three letters. [He is] from the tribe of Levi, whose (name) has three letters and is descended from three (ancestors): Abraham, Isaac, and Jacob. [The Torah was given] in the third month: Nisan, Iyyar, Sivan. On Mt. Sin (sic!) composed of three letters, as it is stated: and [they] encamped in the wilderness of Sin (Num. 33:11). They became purified in three days, as it is stated: Let them be ready for the third day (Ex. 19:11). R. Yehoshua, son of R. Nehemiah said: The third is always favored. Adam begat three sons: Cain, Abel, and Seth. Seth was favored, as it is stated: This is the record of Adam's line (Gen. 5:1) and it is written: he begot a son in his likeness after his image, (and he named him Seth) (Gen. 5:3). Noah had three sons, as it is stated: Noah begot three sons: Shem, Ham, and Japeth (Gen. 6:10). Even though Japeth was the elder, he did not merit greatness, rather Shem (did). …" @default.
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• W259718024 date "2008-07-01" @default.
• W259718024 modified "2023-09-28" @default.
• W259718024 title "The Power of Threes" @default.
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