Power of Three

This week’s Parsha is an immediate continuation of last week’s: it begins with the discussion between Moshe Rabbeinu and Hashem, as Moshe is one again instructed to bring the news of their impending redemption to Bnei Yisroel. The Torah relates, however, that the people did not did not listen to Moshe, for they suffered “Mikotzer Ruach U’Mavodah Kashah”. Next, Hashem tells Moshe to approach Pharaoh once again, and demand that he allow Bnei Yisroel to leave Mitzrayim: “Bo Daber El Pharaoh Melech Mitzrayim VaYishalach Es Bnei Yisroel M’Artzo”. Moshe protests, asserting that he is not capable of speaking directly with Pharaoh, and so Hashem instructs Aron to join him.

Before telling us exactly what they were to tell Pharoah, however, the Torah interjects with a bit of background, in a series of Pessukim that begin with the words “Ela Roshei Bais Avosam.” The Pessukim then lists some of the progeny of Yaakov, with various levels of detail. First, we are told about the sons of Revuen and Shimon. Then, the Pessukim speak about Levi’s family in great detail: all of his sons and grandsons are mentioned, and in the case of the family of Kehas an additional generation—which includes Moshe and Aron, but also Korach—is detailed. These Pessukim also tell us about the children, and even some grandchildren, of Moshe and Aron, such that we even learn of Pinchas, who was Aron’s grandson and a great-great-great-grandson of Levi. Following these Pessukim the Torah returns to the matter at hand—the instructions given to Moshe and Aron regarding their mission to Pharoah.

Obviously, we must understand why the Torah chose to tell us about the family tree of Moshe and Aron at this juncture. It would seem more appropriate to tell us these facts earlier, perhaps in Parshas Shemos before the we learn of the birth of Moshe Rabbeinu—why does the Torah wait and teach us these Pessukim at this point? In addition, even if the Torah wanted to tell us about the background and genealogy of Moshe and Aron now, why do the Pessukim begin with a cursory mention of Reuven, Shimon and their sons before proceeding to details the family tree of Levi?

Rashi seems to note these difficulties, explaining that the Torah needed to tell us the Yichus of Moshe and Aron all the way back to Levi, and so it began with Reuven and Shimon. On a certain level this helps us understand why Reuven and Shimon are summarily mentioned, and why the Torah stops at Levi, but we still must understand why it was necessary for the Torah to give us this background information at all, and why specifically here? In fact, Rashi uses the words “Huzkak L’Yaches”, which implies that the Torah was required or in some way compelled to tell us about the family of Levi—why?

The Kli Yakar, as befits his unique Derech, addresses the difficulties in these Pessukim from the perspective of a Gemarah in Shabbos.

The Gemarah there, in discussing Mattan Torah, brings a Memrah in the name of R’ Chisda: “Brich Rachamana D’Yahiv Orayan Tlisai, L’Am Tlisai, Al Yidei Tlisai, B’Yom Tislai, B’Yarcha Tislai.” There are a number of ways to explain this Gemarah, but most literally it tells us that R’ Chisda praised Hashem for giving the Torah, which is broken into three parts, to Bnei Yisroel, which is also broken into three parts, through the hands of Moshe, the third child of Amram, on the third day of separation, in the third month.

Thus, says the Kli Yakar, there is clearly an important connection between the Torah and the number three. Therefore, Hashem wished the leader of Bnei Yisroel to come from a Shevet that had three families. Starting from the oldest Shevet, Reuven had four families, and Shimon five, but Levi had three, so the Moshian Shel Yisrael was selected from that Shevet.

This approach helps us understand why the Torah began with Reuven and Shimon and stopped at Levi—the number three being satisfied there was no longer a reason to continue counting. On the other hand, we must now understand why the Torah was specifically looking for the number three, so to speak. In order to understand the Mehalech of the Kli Yakar, we really must explain the Gemarah in Shabbos—granted the number three is prevalent in the way the Torah was given, but why is this so? What does this number tell us?

The truth is that the Gemarah there only lists some of the ways the number three is related to the Torah. The Medrash Tanchuma, in Parshas Yisro, lists many more ways that this number is connected to the Torah. For example, the names Moshe, Levi and [Midbar] Sin each have three letters. In addition, just as Torah Shebiksav is broken into three—Torah, Neviim, and Kesuvim—but Torah Sheba’al Peh is as well: Talmid, Halachos and Agados. Also, while there are three parts of Klal Yisroel: Kohanim, Leviim and Yisroelim, we stem from the same three Avos Hakedoshim. Even our Teffilos are broken into three: Shachris, Mincha and Maariv. The Medrash then brings the words of R’ Yehoshua bar Nechemiah who says “L’Olam HaShlishi Chaviv”, the third in a sequence is always preferred, and cites a number of examples of this rule.

Examples abound, it appears that there is a close connection between the number three and not only the Torah, but Klal Yisroel itself. It is also clear that the third in any sequence is “Chaviv”, beloved or preferred, as we see from the Gemarah and the Madrash. That said, we must ask ourselves what this teaches us, and how can we use this fact to explain the Pessukim in our Parsha.

A number of Achronim discuss this Gemarah, and the number three in general, each with a different perspective and approach. For our purposes, however, let us focus on an insight of the Bnei Yisaschar.

In his writings on Chodesh Marcheshvan, the Bnei Yisaschar explains that while the month is “Mar”, bitter, now it will be sweet in the future, as this is the month in which the Bais HaMikdash HaShilishi will be built. In explaining the virtue of the Bais HaMikdash HaShilishi, reference is made to the Midah of Tiferes, which is the third of the Esser Sifiros. While the Sifiros, which describe the Middos of Hakadosh Baruch Hu, are esoteric in nature, and generally thought of as being related to Toras Nistar, they can be understood on a more basic, approachable, level as well.

The Bnei Yissaschar explains that the Middah of Tiferes is one of balance—it is the median approach. This is best illustrated by the fact that the third of the Avos, Yaakov Avinu, represents the Middah of Tiferes, and is the Derech Memutzah, the middle path, between the Chesed of Avrohom Avinu and the Gevurah of Yitzchok Avinu. Yaakov’s approach balanced the strict Derech of his father, with the Chesed oriented approach of his grandfather, and so he embodies the Middah of Tiferes. Accordingly, Yaakov is the Ish Emes, and the word Emes, which is itself is comprised of the first, middle and last letters of the Aleph Bais, represents this Middah as well.

We see then that the third of the ten Sefiros, Tiferes, represents the middle path, that of a balance between two extremes. Therefore, the third Bais Hamikdash, which is related to Yaakov Avinu, is the most Chaviv and will be everlasting.

With the words of the Bnei Yissachar in mind, we can understand that when the Medrash tells us “L’Olam HaShlishi Chaviv” that the third in a sequence is beloved, Chazal are telling us that the approach of Tiferes, balance, is preferred to any one extreme.

There is an insight of R’ Shlomo Kluger that applies to Shevet Levi, the third of the Shevatim, which relates to this concept as well. In his Pirush on Avos, called Magen Avos, R’ Shlomo points out that Klal Yisroel is split into three sections: Kohanim, Leviim, and Yisroelim. The Kohanim eat from the Shulchan Gavorah—their sustenance is based on Matnos Kehuna and Korbanos—while the Yisroelim are proscribed from partaking in these items and are sustained by Chulin only. Leviim, however, eat from both tables, so to speak, as they are the recipients of Ma’aser but do not rely solely on those gifts for their nourishment. We see, then, that Levi’im represent a Derech Memutza as well: they are the balance between the Kulo Kadosh of the Kohaim, and the Kulo Chol of the Yisroelim.

With all this in mind, let us turn back to our Pessukim.

As the Kli Yakar pointed out, the Torah here seems intent on showing us that the selection of Moshe Rabbeinu as the leader of Klal Yisroel was not haphazard. Rather, he was chosen from among his brethren as his is closely related to the number three, for as we have noted, there are many connections between Shevet Levi in general and Moshe Rabbeinu himself and this most Chaviv number. The Torah therefore seems to be telling us that the selection of the leader of Klal Yisroel was made with an eye toward the Middah of Tiferes, and the ability to balance extremes.

Perhaps this is why the Torah chose to tell us of Moshe’s background at exactly this point. This part of the PArsha represents a turning point in the Shibud Mitzrayim—following these Pessukim we learn of Moshe’s conversations with Pharoah, the Simanim that he gave to try and convince the king that he was a messenger of Hashem, and in short order the Makkos themselves. Thus, it is at this point that we really set out on the road to the Geulah.

As we know, the purpose of Shibud Mitzrayim, and certainly the Geulah, was to prepare Bnei Yisroel for Kabalas HaTorah and their existance as the Am Hanivchar. All of Moshe’s interactions with Pharaoh are centered on the same goal: “Shalach Ami V’Yaavduni”—Hahsem did not seek to merely free us from slavery, but indeed to take us from Avdei Pharaoh to Avdei Hashem.

At this point, when we are about to learn about the process of Geulas Mitzrayim, the Torah wished to send us a message. When Hashem sought a leader for Klal Yisroel, He took Moshe who is so closely connected to the number three, which represents Tiferes, and who eventually became the father of the Leviim, who represent the balance between Kodesh and Chol. If we are to be successful in the goal of Tavdun Es HaElokim Al HaHar HaZeh, we must be cognizant of the mandate to exist in the mode of Tiferes. At the outset of the Geulah, there is an emphasis on the Middah of Tiferes, because this is the way succeed as an Eved Hashem.

There are extremes in life, with Chol on one side and Kedusha on the other, but most cannot successfully exist in either—we must seek the middle road. In doing so we can take solace in the knowledge that this is not a compromise, but rather an expression of one of the Middos of Hakadosh Baruch Hu. When we achieve balance in our lives—remaining in the Olam Hagashmi while placing adequate emphasis on Kedusha—we are existing in the world of Tiferes. In doing so, we personify the concept of “L’Olam HaShlishi Chaviv”.