The Power of Three
The Kabbalah of the Shofar and the Rosh Hashona Prayers
In mystical tradition, a great emphasis is placed on numerology, the significance of numbers. For example, numerology is expressed in the number of words in various Tefillos, especially during the Yomim Noraim (see Tur OC 581). These numbers have deep Kabbalistic significance and meaning.
The Mahara”l writes about the significance of the number three. Three represents totality and Shleimus. Time is divided into three; past, present and future and everything can be divided into three; beginning, middle and end (ראש תוך וסוף). Truth, אמת, comprises three letters; the first, last and middle letter of the Alef-Beis, because complete truth must be true on all levels.
One represents unity, but a unity which is not challenged. Two introduces a new, opposing dimension. Two ends of a line spread infinitely in opposite direction. The introduction of a third point, three, closes the triangle, joining together the two polarised extremes in a deeper level oneness.
In Kabbalah, the number three is associated with the three primary Sefiros, the G-dly energies through which Hashem interacts with the world. Chessed is an expression of kindness, compassion or love. Gevurah (also referred to as Din) is a manifestation of judgment, distance, concealment and withdrawal. Chessed and Gevurah are opposites.
Tiferes (also referred to as Rachamim or Emes), the third Sefirah, completes the triangle. Tiferes is the fusing of Chessed and Gevruah working in balance; a kindness which is measured or a distance which is tempered. Hence Tiferes means beauty because of this balance.
The Mahara”l writes about the significance of the number three. Three represents totality and Shleimus. Time is divided into three; past, present and future and everything can be divided into three; beginning, middle and end (ראש תוך וסוף). Truth, אמת, comprises three letters; the first, last and middle letter of the Alef-Beis, because complete truth must be true on all levels.
One represents unity, but a unity which is not challenged. Two introduces a new, opposing dimension. Two ends of a line spread infinitely in opposite direction. The introduction of a third point, three, closes the triangle, joining together the two polarised extremes in a deeper level oneness.
In Kabbalah, the number three is associated with the three primary Sefiros, the G-dly energies through which Hashem interacts with the world. Chessed is an expression of kindness, compassion or love. Gevurah (also referred to as Din) is a manifestation of judgment, distance, concealment and withdrawal. Chessed and Gevurah are opposites.
Tiferes (also referred to as Rachamim or Emes), the third Sefirah, completes the triangle. Tiferes is the fusing of Chessed and Gevruah working in balance; a kindness which is measured or a distance which is tempered. Hence Tiferes means beauty because of this balance.
Tekiyos and Brachos
The two primary Avodos of Rosh Hashona are Tekiyas Shofar and the special Musaf Tefillah. In both of these Avodos we find an emphasis on the number three.
The Mitzvah min HaTorah of Tekiyas Shofar is to sound three Teruos, each one preceded and followed by a Tekiyah. The Gemora records a three-way dispute as to what the Teruah sound is. This dispute gives rise to three different types of notes that we sound; Tekiyah, Shevarim and Teruah.
The Musaf of Rosh Hashona is the most unique Musaf of the entire year. Every other Musaf; Yomtov, Rosh Chodesh, Yom Kippur and Chol Hamoed, we recite seven Brachos; the three opening Brachos of praise, the final three Brachos of thanks and one middle Bracha for the Kedusha of the day. But on Rosh Hashona Chaza”l instituted three middle Brachos; Malchios, Zichronos and Shofros.
The Gemora describes the Kavanah of these three Brachos: Say before Me on Rosh Hashona (the blessings of) Malchios, Zichronos and Shofaros. Malchios in order to crown me as King over you. Zichronos so that your remembrance arises before Me for good. And how is this? Through the Shofar.
Zechus Avos
One of recurring themes of the Yomim Noraim davening is the appeal to Zechus Avos, the merit of our righteous Patriarchs; Avraham, Yitzchak and Yaakov.
Our sages teachאין קורין לאבות אלא שלושה , we only refer to three as the Avos. In Kabbalah, Avraham, Yitzchak and Yaakov are the embodiment of the three primary Sefiros of Chessed, Gevurah and Tiferes.
Avraham’s service of Hashem and was through Chessed and Ahavah, hence he is referred to by the Novi as אברהם אוהבי, Avraham My beloved. Yitzchak served Hashem through Gevurah, awe or fear, hence Yaakov refers to Hashem as Pachad Yitzchak. Yaakov, the third of the Avos, represents the Sefirah of Tiferes. Tiferes is specifically connected to Torah and hence to Yaakov the איש תם יושב אוהלים.
The two primary Avodos of Rosh Hashona are Tekiyas Shofar and the special Musaf Tefillah. In both of these Avodos we find an emphasis on the number three.
The Mitzvah min HaTorah of Tekiyas Shofar is to sound three Teruos, each one preceded and followed by a Tekiyah. The Gemora records a three-way dispute as to what the Teruah sound is. This dispute gives rise to three different types of notes that we sound; Tekiyah, Shevarim and Teruah.
The Musaf of Rosh Hashona is the most unique Musaf of the entire year. Every other Musaf; Yomtov, Rosh Chodesh, Yom Kippur and Chol Hamoed, we recite seven Brachos; the three opening Brachos of praise, the final three Brachos of thanks and one middle Bracha for the Kedusha of the day. But on Rosh Hashona Chaza”l instituted three middle Brachos; Malchios, Zichronos and Shofros.
The Gemora describes the Kavanah of these three Brachos: Say before Me on Rosh Hashona (the blessings of) Malchios, Zichronos and Shofaros. Malchios in order to crown me as King over you. Zichronos so that your remembrance arises before Me for good. And how is this? Through the Shofar.
Zechus Avos
One of recurring themes of the Yomim Noraim davening is the appeal to Zechus Avos, the merit of our righteous Patriarchs; Avraham, Yitzchak and Yaakov.
Our sages teachאין קורין לאבות אלא שלושה , we only refer to three as the Avos. In Kabbalah, Avraham, Yitzchak and Yaakov are the embodiment of the three primary Sefiros of Chessed, Gevurah and Tiferes.
Avraham’s service of Hashem and was through Chessed and Ahavah, hence he is referred to by the Novi as אברהם אוהבי, Avraham My beloved. Yitzchak served Hashem through Gevurah, awe or fear, hence Yaakov refers to Hashem as Pachad Yitzchak. Yaakov, the third of the Avos, represents the Sefirah of Tiferes. Tiferes is specifically connected to Torah and hence to Yaakov the איש תם יושב אוהלים.
Rabbi Yaakov Emden (Siddur Yaavetz) says that Shofar has the Gematria of Chessed, Gevurah and Rachamim (Tiferes).
The Pardes connects the three Shofar sounds to the three Sefiros: קשת (rainbow) which in Kabbalah represents the three colours associated with the Sefiros of Chessed, Gevurah and Tiferes is made up of the Roshei Teivos of Tekiyah, Shevarim, Teruah.
The Tekiyah sound, a long, unbroken note, represents Chessed. Shevarim, meaning broken, is a manifestation of Gevurah. Teruah is a hybrid; on one hand it is a long note like the Tekiyah, but it is broken like the Shevarim. Teruah is reflective of Tiferes, the harmony and synthesis of Chessed and Gevurah.
In the Kavanos of the Shofar found in the Zohar, the Tekiyah sound ascends on High to arouse Avraham (the attribute of Chessed), Shevraim arouses Yitzchak (Gevurah) and Teruah arouses Yaakov (Tiferes).
From Three to Thirty
The Shleimus of the number three is thirty (expanded by ten). Based on the dispute in the Gemora concerning the Teruah sound, to be Yotzai the Mitzvah of Shofar one must hear thirty notes of the Shofar; Tekiyah–Shevarim–Teruah–Tekiyah three times, Tekiyah–Shevarim–Tekiyah three times and Tekiyah–Teruah–Tekiyah three times.
In the Brachos of Malchios, Zichronos and Shofros we recite Pesukim to attest to the Middos described within each Bracha. The Mishna teaches that one should not say less than ten Pesukim of Malchios, Zichronos and Shofros for a total of thirty. For each of these three Brachos we quote three Pesukim from Chumash, three from Kesuvim, three from Neviim and one final Posuk from Chumash.
The number thirty is significant as well. The Mishna teaches that Malchus (kingship) is acquired through thirty qualities. On Rosh Hashona we are arousing Hashem’s Midas Hamalchus to rule over the world as reflected throughout our davening.
The Gemora asks what is the significance of reciting ten Pesukim? Three answers are put forward. Rabbi Levi says that they correspond to the ten terms of praise (Hilulim) found in Tehillim chapter 150, which mentions the Shofar. Rav Yosef says that they correspond to the Ten Commandments. Rabbi Yochanan says that they parallel the Ten Utterances through which the world was created (Let there be light, there be a firmament etc.)
Three Tens
The Sefas Emes writes that the three tens of Malchios, Zichronos and Shofros parallel three tens in Jewish history; the Ten Utterances of Creation, the Ten Plagues in Egypt and the Ten Commandments.
Malchios and the Ten Utterances: Kisvei HaAriza”l writes that the purpose for which Hashem created the world was because Hashem had a desire אנא אמלוך, I will rule; to express Hashem’s Kingship in the world to be accepted by man. This was achieved on the 6th day of Creation when Adam Harishon was created and gathered the animals together and proclaimed בואו נשתחוה ונכרעה לפני ה’ עושנו, come, let us bow and prostrate ourselves before Hashem who has made us. This day was Rosh Hashona and each year we too crown Hashem as our King.
Zichronos and the Ten Plagues: During the plagues, the Middas Hadin was Mekatreg what is the difference between the Jews and the Egyptians? During a time of Din we need to daven and cry out to Hashem so that He remembers us favourably as it says in the Posuk quoted in Zichronos; וישמע אלקים את נאקתם ויזכור אלקים and Hashem heard their cries and remembered. This is the connection to the Gemora which connects the ten Pesukim to the ten Hilulim which represents Tefillah and crying out to Hashem.
Shofros and the Ten Commandments: Shofros begins describing the sound of the Shofar at Matan Torah.
Connecting back to the Sefiros;
Creation was an act of Chessed, כי אמרתי עולם חסד יבנה. The works of Chakirah explain that Hashem created the world because טבע הטוב להיטיב, the nature of (Hashem who is) good is to do goodness. It was therefore Avraham Avinu who spread the awareness of Hashem’s Kingship throughout the world (Malchios).
The Plagues were an expression of Gevurah and a time when the Jewish people were in need of a zechus and remembrance for good. This is connected to Yitzchak. The Posuk states וזכרתי את בריתי יעקב ואף את בריתי יצחק ואף את בריתי אברהם אזכור, And I will remember My covenant with Yaakov and also my covenant with Yitzchak and also My covenant with Avraham I will remember. Rashi notes that the idea of remembrance is only mentioned in connection to Avraham and Yaakov but not to Yitzchak. The reason why remembrance is not mentioned with Yitzchak is because the ashes of (Akeidas) Yitzchak sit constantly before Hashem. In times of Din, like on Rosh Hashona, we appeal specifically to the zechus of Akeidas of Yitzchak, the eternal remembrance.
Matan Torah is connected to the Sefirah of Tiferes. Tiferes represents harmony, synthesis and peace between to opposite forces. This is the number three. The Torah, which was given in third month, on the third day, to a threefold people, through the third born is connected to the Sefirah of Tiferes. The Torah was given to make peace within the world, between the opposites of spirituality and physicality, to connect the creations to the Creator. The Torah is connected to Yaakov.
Three in Avodah
The Mishna teaches that the world stands on three things; Torah, Avodah (Tefillah) and Gemilus Chassadim. Kabbalah connects these three pillars of Avodas Hashem to the three Sefiros and the three Avos:
Gemilus Chassadim is an expression of Chessed, like the service of Avraham who championed Chessed and Hachnosas Orchim. Tefillah, being an inwards-focused Avodah, is connected to Gevurah and Yitzchak. Torah is connected to Tiferes and Yaakov as discussed above.
Summary
The ideas and connections discussed in this essay can be summarised in the following table;
The Pardes connects the three Shofar sounds to the three Sefiros: קשת (rainbow) which in Kabbalah represents the three colours associated with the Sefiros of Chessed, Gevurah and Tiferes is made up of the Roshei Teivos of Tekiyah, Shevarim, Teruah.
The Tekiyah sound, a long, unbroken note, represents Chessed. Shevarim, meaning broken, is a manifestation of Gevurah. Teruah is a hybrid; on one hand it is a long note like the Tekiyah, but it is broken like the Shevarim. Teruah is reflective of Tiferes, the harmony and synthesis of Chessed and Gevurah.
In the Kavanos of the Shofar found in the Zohar, the Tekiyah sound ascends on High to arouse Avraham (the attribute of Chessed), Shevraim arouses Yitzchak (Gevurah) and Teruah arouses Yaakov (Tiferes).
From Three to Thirty
The Shleimus of the number three is thirty (expanded by ten). Based on the dispute in the Gemora concerning the Teruah sound, to be Yotzai the Mitzvah of Shofar one must hear thirty notes of the Shofar; Tekiyah–Shevarim–Teruah–Tekiyah three times, Tekiyah–Shevarim–Tekiyah three times and Tekiyah–Teruah–Tekiyah three times.
In the Brachos of Malchios, Zichronos and Shofros we recite Pesukim to attest to the Middos described within each Bracha. The Mishna teaches that one should not say less than ten Pesukim of Malchios, Zichronos and Shofros for a total of thirty. For each of these three Brachos we quote three Pesukim from Chumash, three from Kesuvim, three from Neviim and one final Posuk from Chumash.
The number thirty is significant as well. The Mishna teaches that Malchus (kingship) is acquired through thirty qualities. On Rosh Hashona we are arousing Hashem’s Midas Hamalchus to rule over the world as reflected throughout our davening.
The Gemora asks what is the significance of reciting ten Pesukim? Three answers are put forward. Rabbi Levi says that they correspond to the ten terms of praise (Hilulim) found in Tehillim chapter 150, which mentions the Shofar. Rav Yosef says that they correspond to the Ten Commandments. Rabbi Yochanan says that they parallel the Ten Utterances through which the world was created (Let there be light, there be a firmament etc.)
Three Tens
The Sefas Emes writes that the three tens of Malchios, Zichronos and Shofros parallel three tens in Jewish history; the Ten Utterances of Creation, the Ten Plagues in Egypt and the Ten Commandments.
Malchios and the Ten Utterances: Kisvei HaAriza”l writes that the purpose for which Hashem created the world was because Hashem had a desire אנא אמלוך, I will rule; to express Hashem’s Kingship in the world to be accepted by man. This was achieved on the 6th day of Creation when Adam Harishon was created and gathered the animals together and proclaimed בואו נשתחוה ונכרעה לפני ה’ עושנו, come, let us bow and prostrate ourselves before Hashem who has made us. This day was Rosh Hashona and each year we too crown Hashem as our King.
Zichronos and the Ten Plagues: During the plagues, the Middas Hadin was Mekatreg what is the difference between the Jews and the Egyptians? During a time of Din we need to daven and cry out to Hashem so that He remembers us favourably as it says in the Posuk quoted in Zichronos; וישמע אלקים את נאקתם ויזכור אלקים and Hashem heard their cries and remembered. This is the connection to the Gemora which connects the ten Pesukim to the ten Hilulim which represents Tefillah and crying out to Hashem.
Shofros and the Ten Commandments: Shofros begins describing the sound of the Shofar at Matan Torah.
Connecting back to the Sefiros;
Creation was an act of Chessed, כי אמרתי עולם חסד יבנה. The works of Chakirah explain that Hashem created the world because טבע הטוב להיטיב, the nature of (Hashem who is) good is to do goodness. It was therefore Avraham Avinu who spread the awareness of Hashem’s Kingship throughout the world (Malchios).
The Plagues were an expression of Gevurah and a time when the Jewish people were in need of a zechus and remembrance for good. This is connected to Yitzchak. The Posuk states וזכרתי את בריתי יעקב ואף את בריתי יצחק ואף את בריתי אברהם אזכור, And I will remember My covenant with Yaakov and also my covenant with Yitzchak and also My covenant with Avraham I will remember. Rashi notes that the idea of remembrance is only mentioned in connection to Avraham and Yaakov but not to Yitzchak. The reason why remembrance is not mentioned with Yitzchak is because the ashes of (Akeidas) Yitzchak sit constantly before Hashem. In times of Din, like on Rosh Hashona, we appeal specifically to the zechus of Akeidas of Yitzchak, the eternal remembrance.
Matan Torah is connected to the Sefirah of Tiferes. Tiferes represents harmony, synthesis and peace between to opposite forces. This is the number three. The Torah, which was given in third month, on the third day, to a threefold people, through the third born is connected to the Sefirah of Tiferes. The Torah was given to make peace within the world, between the opposites of spirituality and physicality, to connect the creations to the Creator. The Torah is connected to Yaakov.
Three in Avodah
The Mishna teaches that the world stands on three things; Torah, Avodah (Tefillah) and Gemilus Chassadim. Kabbalah connects these three pillars of Avodas Hashem to the three Sefiros and the three Avos:
Gemilus Chassadim is an expression of Chessed, like the service of Avraham who championed Chessed and Hachnosas Orchim. Tefillah, being an inwards-focused Avodah, is connected to Gevurah and Yitzchak. Torah is connected to Tiferes and Yaakov as discussed above.
Summary
The ideas and connections discussed in this essay can be summarised in the following table;
The Final Note
In response to our Avodah of Torah, Avodah and Gemilus Chassadim, our Tekiyas Shofar of Tekiyah, Shevarim and Teruah,
our Brachos of Malchios, Zichronos and Shofros and our appeal to the zechus Avos; Avraham, Yitzchak and Yaakov and the Sefiros which they represent, comes the final Tekiyah.
This Tekiyah represents the hamshacha, the downwards flow of light and Brocha as Hashem’s response to our Avodah. The ultimate hamshacha will be the Tekiyah Gedolah of תקע בשופר גדול לחרותנו which will be blown to announce the arrival of Moshiach Tzidkeinu, והיה היום ההוא יתקע בשופר גדול, when Hashem will sound the Great Shofar and bring us all back to the holy city of Yerushalayim and the Beis Hamikdosh Hashelishi.
In response to our Avodah of Torah, Avodah and Gemilus Chassadim, our Tekiyas Shofar of Tekiyah, Shevarim and Teruah,
our Brachos of Malchios, Zichronos and Shofros and our appeal to the zechus Avos; Avraham, Yitzchak and Yaakov and the Sefiros which they represent, comes the final Tekiyah.
This Tekiyah represents the hamshacha, the downwards flow of light and Brocha as Hashem’s response to our Avodah. The ultimate hamshacha will be the Tekiyah Gedolah of תקע בשופר גדול לחרותנו which will be blown to announce the arrival of Moshiach Tzidkeinu, והיה היום ההוא יתקע בשופר גדול, when Hashem will sound the Great Shofar and bring us all back to the holy city of Yerushalayim and the Beis Hamikdosh Hashelishi.