The third Av, Yaakov, wanted to reveal the date of the Redemption, the ketz, but it escaped him. But he gave the secret on how to reach it: asoph, gather. If his children would gather and unify then the end would be ripe. So notes David Sacks, in quoting a commentator's approach.
Another one he quotes, the Megalah Amukos, says if you take the first letter of the three words Kohen, Levi and Yisrael, you spell the word kli, vessel. We must be unified as one vessel to accept the Torah, as we demonstrated once before at Har Sinai, as one man with one heart, lev echad k'ish echad.
Probing deeper, Rabbi Fingerer notes that if you take the first letters from the word tzibbur, congregation, it stands for tzaddikim, the righteous, benonim, the middle of the road, and reshaim, those off the path. We need all three to work together because we are one nation.
Three other threes, the three Avot, the three “beit” parshiot before Shavuot, and a perplexing Gemara that focuses on three in relation to Moshe, gives perspective on what traits to pursue, how to best learn Torah, and how to appreciate individuality.
The Three Avos
Yaakov, the third Av, is referred to as “bechir ha-avot,” the chosen one of the Patriarchs (Bereishit Rabbah 76:1). This is very logical, because he was a combination of Avraham’s chesed and Yitzchak’s gevurah. But more importantly he was a manifestation of tiferet, glory.
When we look for glory, we must study what Yaakov’s essence was: and the two key elements were emet and mercy.
In terms of Yaakov being a personification of emes, The Gemara (Makkot 24a) indicates that Yaakov was a man of emet. A person of emet seeks the truth. That is glory. One must always seek the truth. That defines a Jew, a quintessential quality needed to be the son of a king.
Relating to Yaakov representing mercy, the Gemara (Yevamot 79a) brings down that King David said, “There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.” And the source of the mercy aspect comes from Yaakov, for when addressing his children, he says, “And He will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18).
This combination of seeking the truth and having mercy on one's fellow man defines being a Jew. These are two banners that should be worn in every circumstance.
The Three Parshiot
The perfect storm of the three parshiot, Behar, Bechukoti, and Bamidbar precede zman Matan Torah. These three parsha headings embody what's required in Torah: awe, full engagement and humility.
Behar is a reference to the Torah given on the har, amid trepidation and fear. The Gemara (Berachot 22b) says, “As it was taught in a baraita: It is written: “And you shall impart them to your children and your children’s children” (Deuteronomy 4:9), and it is written thereafter: “The day that you stood before the Lord your God at Horeb” (Deuteronomy 4:10).
Just as below, the Revelation at Sinai was in reverence, fear, quaking, and trembling, so too here, in every generation, Torah must be studied with a sense of reverence, fear, quaking, and trembling.”
This means exchanges and teachings of the Torah must have an aspect of awe and seriousness.
The second parsha, Bechukoti, brings to life Rashi's comment that one must be amel, toil, in the Torah. A passive engagement will not bring one to understand, break through or enjoy the Torah. Only full engagement and a commitment will bring one to need more for the soul.
Also, a key aspect to realize when it comes to toil is that right after that in the Torah reading, winning wars and physical blessings are guaranteed, something very pertinent to our times. In addition, at the end of Bechokoti the laws of erchin, a person's worth is discussed. The message is that if you want to build your esteem and reach fulfillment, then engage in the Torah, as it can bring you to places you never could have imagined. It also offsets suffering, as any difficult engagement erases suffering owed to you.
Lastly, there's parsha Bamidbar, a reference to the barren desert, where we received the Torah. This points to the Gemara (Eruvin 54a) that says, “One who makes himself into a desert, which everyone tramples, his Torah will remain in his hand.” One only grows in Torah if he has no self-ego. It's a rule not a recommendation. All the gedolim of past and present were self-effacing with no interest in honor. Studying Torah in awe and full engagement will also naturally bring one to a state of humility.
The Deliverer is Based on Three
There's a perplexing Gemara (Shabbos 88a) that says, “A Galilean taught, while standing above Rav Chisda: Blessed is the all-Merciful One, Who gave the threefold Torah: Torah, Prophets, and Writings, to the three-fold nation: Priests, Levites, and Israelites, by means of a third-born: Moses, who followed Aaron and Miriam in birth order, on the third day of the separation of men and women, in the third month: Sivan.” What is the explanation of the necessity to have all of these threes in the Gemara? What's it driving at?
I believe G-d was specific in creating these three scenarios to emphasize the necessity of being part of the klal but also in building a self-identity. It's true that Moshe was from the tribe of Levi, but he was also personally third-born in his family. Developing his individual character gave him the ability to carry out his broader mission. Even more, Moshe on his own dictated that one day should be added to the predestined date of receiving the Torah and G-d agreed. To be a Deliverer, self-identity must be established to then lead a nation.
Conclusion
By bringing to the forefront the above-mentioned threes, we are now prepared for zman Matan Torah, life and the geulah. Traits of truth and mercy must be sought after, a Torah of awe, full engagement and humility must be brought to life, and the need to know oneself, while being connected to the klal is of utmost importance. And, as a united nation, as a vessel, a kli, as a collective whole, spelled from the first three letters of the words, Kohen, Levi, and Yisrael, we can welcome the geulah.