Humans it seems are naturally inclined to divide the world into threes. We think of the body, the mind, and the soul. We divide our days into morning, afternoon, and night. We split our stories into three, and our lifetimes into three (childhood, adulthood, and golden years). The number three is also  deeply connected with both tradition and our universe.

We recall our three patriarchs (Abraham, Yitzak, and Yaakov) and the three sons of Noah (Ham, Shem, and Japeth). We obey decisions by beit din composed of three rabbis. We have three daily prayers (Shacharit, Mincha, Maariv), three pilgrimage festivals (Passover, Shavuot, Sukkot), three matzot for our Seders, three components of the Tanakh (Torah, Nevi’im, Ketuvim), and we rely on the notion that a threefold cord is not easily broken to certify commitments to life-changing events.

From our study of the world we learn that we live on the third rock from the sun in a universe of three spatial dimensions (length, width, height). Atoms are composed of electrons, protons, and neutrons, and protons and neutrons are composed of three quarks. Three data points are needed to perform statistical analyses, and three Three points define a plane and the triangle is the most stable physical shape. Indeed, these latter features are why we see three-legged stools rather than two; each leg is needed to push against the others to prevent falling over with some force in the same direction and some force in opposition. Many objects in our world use four legs instead of three to ensure that when one leg fails or is off balance, the others can still act. In contrast, Humans are able to stand on two legs thanks to the ability of our brains, nerves, and muscles to make constant micro adjustments to keep our balance. When we lose that ability, we too gain a third leg for support.

In this week’s verse, Shimon the Righteous may have just been falling into the comforting pattern of choosing three things to place the world on, or perhaps he was suggesting that it is in partial opposition and partial alignment of the Torah, the avodah, and gemilut chasidim that the world can stand. And yet, Shimon’s reference to “the avodah” is classically understood as performing the Temple service, but the temple no longer exists and the world still stands. Even in his lifetime, the holies of holies was devoid of the Ark, calling into question many of the rituals outlined in the Torah and the role of the service in supporting the world.

Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.

Open Mishnah

Simon der Gerechte gehörte zu dem Reste der großen Versammlung. Er Tat den Ausspruch: Auf drei Dingen steht die Welt: auf der Tora, auf dem Gottesdienst und auf der Liebeserweisung.

Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
Source: talmud.de
Digitization: Sefaria License: [missing]

ŠIMO͑N DER GERECHTE WAR EINER DER LETZTEN DER GROSS-SYNODE; ER TAT DEN AUSSPRUCH: AUF DREIERLEI HAT DIE WELT BESTAND: AUF DER TORA, DEM GOTTESDIENSTE UND DEN LIEBESWERKEN.

Talmud Bavli. Lazarus Goldschmidt. 1929 [de]
Source: nli.org.il
Digitization: Sefaria License: Public Domain

Chimôn le juste, un des derniers membres de la Grande Assemblée, disait: «Le monde repose sur trois piliers: la Tora, le culte et la charité.»

Shimón el Justo —que fue uno de los últimos miembros de la Gran Asamblea— solía decir: son tres cosas las que sostienen el mundo, la Torá, el culto y la práctica del bien entre los hombres.

Ele dizia: “Em três coisas baseia-se o mundo: na Torá, no serviço e nos atos de compaixão”. (Nota do tradutor: o estudo da Torá está aberto a todos os seres humanos que a queiram com verdadeiro amor)