The Letter Gimmel: The Achievement and Balance of the Number 3

The numerical value of the letter Gimmel is three, a number representing the principle that any two opposing elements in creation must bridge and unite to form a new, more perfect creation. In previous letters, the letter Aleph symbolizes absolute unity belonging exclusively to the Creator, may He be blessed. The letter Bet symbolizes the division and distribution in the created world. Whereas, the letter Gimmel indicates the connecting force, the ability to bridge and unite two opposites into one perfect unit, which is more sustainable than each standing alone. King Solomon spoke of this important foundation when he said, "A threefold cord is not quickly broken." This is the secret of giving hinted at by the letter Gimmel, which acts as the third entity between two, such as between a husband and a wife, fostering true love and a stable and enduring connection between them.

Therefore, any firm statement is said three times, to declare the solidity and strength of matters of absolute certainty. Here are some examples:

In the proclamation of angels, it is stated: "Holy, Holy, Holy is the Lord of hosts."

Similarly, in the annulment of vows: "Released for you, released for you, released for you."

Even concerning the commandment of pilgrimage, it is said in the Torah: "Three times a year, all your males shall appear before the Lord," since less than this would not bring a person to the proper connection with the Divine presence that dwells in the sanctuary in Jerusalem.

And in the Midrash[1], Rabbi Yehoshua ben Nehemiah comments on the verse: "Have I not written for you thirty things?" that everything given to Israel comes in threes:

Tripartite Torah – Torah, Prophets, and Writings.

Tripartite Oral Law (Mishnah) – Talmud, Halachas, and Legends.

The siblings who led Israel out of Egypt were three: Moses, Aaron, and Miriam (due to whom they received manna, water, and clouds of glory in the wilderness).

Tripartite prayer – Evening, Morning, and Afternoon.

Tripartite sanctity – Holy, Holy, Holy.

Tripartite Israel – Priests, Levites, and Israelites.

These triads express the resilience and strength inherent in all that exists in Israel.

This principle of the resilience and strength of the triangle is rooted in the power of achievement and giving in the letter Gimmel. The achievement serves as a bridge transferring wealth from the giver to the hands of the poor. Thus, kindness is one of the three spiritual pillars that are the secret of existence and resilience of creation, as explained in the Mishnah, "The world stands on three things: on Torah, on service, and on acts of kindness."

For this reason, the word "bridge" starts with the letter Gimmel (besides what was explained above that the letter Gimmel expresses extension from above). Because the bridge is the third element, connecting the two banks of a river. It is a 'land area' additionally, connecting between two sides of the land and transferring those who wish to the other side.

Also in the structure of the Sefirot: Chesed – right arm, Gevurah – left arm. The chest is Tiferet, which connects and bridges between them. Tiferet is the third Sefirah in the order of the seven lower Sefirot.

And the same applies to the three patriarchs: Abraham – Chesed, Isaac – Gevurah, and Jacob, who is the chosen of the patriarchs, Tiferet. From him specifically, the twelve tribes of Israel were born.

And with this, we understand the secret of the Sages' statement, "There are three partners in man: Hashem, his father, and his mother." The father and mother give different materials from which a person is created, but the one who bridges and unifies these parts is the Holy Blessed One, by breathing a soul into them.

The bridging trait of the Gimmel is also evident in the characteristics of the Jewish people. The three characteristics of the Jewish people are: "Compassionate, humble, and doers of kindness." However, the trait of humility causes a hindrance to the action of the compassion trait, which aims at beneficial activity. The bridging is created by the third trait: acts of kindness, which is the trait that balances a person and brings him to give with a refined soul.

Furthermore, the numerical value of the letter Gimmel, three, symbolizes that the level of giving to the poor is higher when the giver does not give directly to the recipient but through a third person, so that the recipient does not know who gave, and the giver does not know who received. This message is also expressed in the fact that the letter Daled turns its back to the letter Gimmel, not seeing the face of the giver. Because it is preferable that the poor do not see or know who is bestowing kindness upon them.

The Importance of Giving in Secret and Preserving the Dignity of the Poor

Our Sages were very strict to act according to this principle in practice, even to the point of self-sacrifice to avoid embarrassing the poor. For example, the Talmud[2] tells the story of Mar Ukva, who regularly dropped four gold coins at the door of his impoverished neighbor every morning. One day the poor man said, I shall see who is supporting me. On that day, Mar Ukva's wife was with him, and when they sensed the door was about to open by the poor man, they fled. The poor man chased after them to discover who they were. They entered an oven that had been cleared of coals, and Mar Ukva's feet were being burned by the heat. His wife said to him: Raise your feet and place them on mine. Mar Ukva felt disheartened: Is her merit greater than mine, that she is not burned? She replied: I am at home, and the hungry poor receive food and eat from me immediately, whereas you can only give them money, and it takes time until they sate their hunger.

The Sages continue and ask in the Talmud: Why such extreme care for the dignity of the poor, even entering a burning oven to ensure the poor don't see them? Because it was learned from Rabbi Yochanan's words in the name of Rabbi Shimon bar Yochai: It is preferable for one to throw themselves into a fiery furnace rather than embarrass a friend in public. And how do we know this? From Tamar, as it is said, "As she was being taken out [to be burned]," if Judah had not confessed of his own accord, she would have been burned and not revealed his act to avoid shaming him.

In the number three of the letter Gimmel, the most significant accomplishment is also hinted at, that the person has received by being created through three partners – Hashem, father, and mother. And all three continue to bestow, give, and provide him throughout his life.

Interpretation of the Word Gemilut

Any charity act, even partial giving - meaning giving that does not completely solve another's problem - is also considered giving. However, the interpretation of the word Gemilut is both in the sense of giving and in the sense of ripening, emerging, and ending. Because complete kindness with the poor is when they are released from the need for charity. Such as by helping a jobless person find a source of income, leaving them no longer dependent on the charity they regularly received. As Maimonides wrote[3] in his explanation of the different levels of charity in order of their significance:

"There are eight levels of charity, one above the other. The highest level is that of supporting a Jewish person who becomes poor and gives him a gift or a loan, enters into partnership with him, or finds employment for him, so as to strengthen his hand until he need no longer ask others for sustenance. As it is written[4], "You shall support him, the stranger and the resident, and he will live with you," meaning, support him so that he does not fall and become needy.

Less than this: one who gives charity to the poor and does not know to whom he gave, and the poor person does not know from whom he took, for this is a mitzvah for its own sake: For instance, the secret chamber in the Temple, where righteous people would give secretly, and from which poor people of good families would be sustained in secret. And close to this is one who gives to the charity box. And a person should not give to the charity box unless they know that the administrator is trustworthy and wise enough to manage it properly like Chananiah ben Teradion.

Less than this: where the giver knows to whom he gives, but the poor person does not know from whom he takes. Such as the great sages who would go in secret and throw money in at the doorsteps of the poor. And such is fitting to do and is a goodly level, if the overseers of tzedakah do not act properly.

Less than this: where the poor person knows from whom he took, but the giver does not know to whom he gave. Such as the great sages who would bind money in their garments and throw them behind, and the poor would come and take without being embarrassed.

Less than this: he gives to a poor person in his hand, before he asks.

Less than this: he gives him appropriately after he asks.

Less than this: he gives him less than what is fitting, but with a pleasant demeanor.

Less than this: he gives him resentfully.

The great sages would give a coin to the poor before each prayer and then pray. As it is said, "I will behold Your face in righteousness."

The explanation: Gemilut implies a detachment from dependency; on the other hand, Gemilut also means giving to one who needs and depends on others, which seems to be two opposites. However, contemplation will reveal wonders: It is human nature that the young receive from those raising them, until they grow (the word grow means elevate: Gimmel Dalet. It teaches the poor) and are detached from dependency on those who give. For instance: a fruit. A small fruit does not grow by itself, but receives from the tree, fills up, and grows, until it reaches its proper size and then is detached. Meaning, the benefactor is the giver and fulfills, and Gemilut is the detachment that comes after the filling is completed. It follows that the process of filling and giving directly causes the detachment from the one who fills. Therefore, paradoxical concepts like 'filling' and 'circumcising' (as in the ritual circumcision – Mitzvah of discontinuation and detachment) have the same root. For filling results in Gemilut from it. In other words, one who perfects the act of giving causes Gemilut from them.

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