The Torah’s Response to the Kkk
The three letters kuf (equivalent to the English letter k) corresponds to the three words that we exclaim in our prayers in praise of G-d: “Kadosh, kadosh, kadosh-Holy, holy, holy.” According to the Zohar these three forms of holiness that are vested within each and every Jew is an inheritance from our three Patriarchs, Abraham, Isaac and Jacob.
The Letter K
This names of this week’s double portion—Chukas and Balak—share the Hebrew letter kuf, the equivalent of the English letter “k”. Likewise, last week’s parsha, Korach, also begins with the letter kuf.
The letter kuf is the initial of two opposite meaning words: On the one hand the kuf is the initial of the world Kedusha which means holiness. But the same word that denotes Divine holiness is also used biblically for one whose life is dedicated to immorality. Indeed, the letter kuf is also the initial of the word Kelipah, which means “shell” and is the term used in Kabbalah to describe all forms of evil. Evil is not a true entity it is the cover that obscures the inner light and goodness. Sometimes it can be opaque and sometimes it can be translucent or even transparent; but it always covers the inner goodness and holiness.
Of the myriad forms that Kelipah/evil can take, one can discern three root causes that are among the most socially disruptive forces. In the words of our Sages in the classic work, Ethics of the Fathers, these three traits are: “Jealousy, lust and pursuit of glory that drive a person from this world.” Why do people steal or commit murder? What causes the disintegration of society? It can usually be traced back to one or several of these three vices.
Upon reflection we will see how these three vices parallel three themes in these three Torah portions (last week’s Korach, and this week’s double portion of Chukas and Balak):
The theme of last week’s parsha entitled Korach is about Korach, the man who envied Aaron and wanted to take his position. His weakness and “opaque shell” that covered up his holiness was envy. His envy of Aaron brought about his own destruction and the destruction of thousands of others in the ensuing plague.
One of the central themes of this week’s parsha is the well—a rock—from which water flowed. In the literature of Kabbalah and Chassidus, water is often employed as a metaphor for physical pleasure inasmuch as it is what causes all of the world’s culinary delights to grow. Hence it is the symbol of the pursuit of pleasure—lust.
Balak highlights the villain Bilam, who was hired by him to curse the Jewish nation. Bilam confessed to his desire for money and honor—the pursuit of glory.
The link between these three narratives can also be found in Ethics of the Fathers that is traditionally read and studied each week from Passover until Rosh Hashanah. In chapter five (read and studied this week) we read of the ten things that were created Friday at twilight, after everything else had been created. The first three that are enumerated are:
“The mouth of the earth (that swallowed Korach), the mouth of the well (that provided the Jews with water in the desert) and the mouth of the donkey (that miraculously spoke to and chided Bilam).”
The three letters kuf (equivalent to the English letter k) corresponds to the three words that we exclaim in our prayers in praise of G-d: “Kadosh, kadosh, kadosh-Holy, holy, holy.” According to the Zohar these three forms of holiness that are vested within each and every Jew is an inheritance from our three Patriarchs, Abraham, Isaac and Jacob.
Abraham personified love and kindness. But there are two types of kindness. The first is the selfish one, where we do good for others so that we can receive something in return. G-d’s kindness is unconditional. It is a holy or higher form of kindness. This higher form was practiced by Abraham and bequeathed to each and every one of us.
Korach’s “outreach” program to the Jewish community— telling them that they are all holy and that he was fighting for their rights and equality—was clearly a selfish form of kindness. His kuf was a negation and perversion of the kuf and holiness possessed by Abraham.
Isaac personified the trait of reverence and awe. He was constantly judging and refining himself searching for the divine holiness within. This form of holiness he bequeathed to his descendants and it is the one that gives us the drive for self-perfection and a desire to find the divine within ourselves and in everything in our environment. It is the symbol of a well—digging of wells was a favorite pastime of Isaac—that involves clearing out the dirt to find the refreshing waters. The antithesis of this manifestation of Kedusha-holiness (the second kuf-K) is the pursuit of materialism. Instead of searching for the inner meaning of life, one looks to live it up with the obsession for material and sybaritic pleasures.
And then we have the third manifestation of Kedusha (the third kuf-K) that was represented by Jacob. The more G-d showed Him kindness, the more humble he would become. As Jacob exclaimed upon experiencing the kindness of G-d “I have become small because of all the kindness..” He was the very antithesis of Bilam. The more G-d got close to him—by resting His divine spirit upon him—the more arrogant and vile he became.
Thus the negation of the KKK is by utilizing the Jewish version of it; the three levels of holiness that we all possess:
the holy, unconditional and selfless form of kindness, the quest for the Divine within life and the sense of humility that grows with our closeness to G-d.
Moshiach, the Jewish leader that takes us out of exile and leads us to the final Redemption, must possess certain traits and characteristics. They include: reaching out to every Jew in love and caring for their material as well as spiritual welfare. His care and devotion to all of the Jewish people and indeed all of humanity is reminiscent of the trait of Abraham who reached out to all and brought them into his tent and shared with them the unity of G-d.
Moshiach must also be a person who looks for the spiritual essence of everything—the trait of Isaac. He must be a well-digger who removes the cover of each and every Jew to expose his or her Divine soul. Moshiach sees the good in everyone and works tirelessly to expose it.
And like his forefather Jacob, Moshiach must also be exceedingly humble. Moshiach is a person who in spite of his powerful leadership role has no ego; basking in the light of the Divine he is humbled and self-effacingly goes about changing the world to make it a more G-dly place.
From the book Light from the Future: Parshas Chukas by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
