The Letter Qof: Who is Called 'Holy'?

The letter Qof, a transitional letter from one level to another, has two openings, one at the bottom and one at the top. It is designed so that its inner white space appears as a passageway from the lower opening through the inside of the letter to the upper opening, allowing for elevation upwards.

While the general shape of the letter Qof resembles the letter Heh, which symbolizes this world, the bottom of the Qof is not as open as the Heh's, preventing easy downfall into the abyss below. The bent side of the Qof narrows and reduces the opening, aiding to prevent falling. This hints at the holiness implied by the letter Qof that protects a person from sin (as discussed in the section on the letter Heh), and consequently from falling into the abyss at the base of the Heh (and the Chet). Conversely, the opening at the top of the Heh, inviting repentance, becomes, in the Qof, a wider and more central entrance than the lower one.

The shape of the letter Qof is like a man with a beard, seen from the side. Just as a beard gives dignity to the face, as the sages say about the beard: "Dignity of face, beard," today many consider a beardless man more handsome. Yet, from a different perspective, how would we feel about a lion without a mane?... Although fundamentally, it is permitted to shave without destruction; in other words, in a way that the blade does not touch the skin and uproots from the root, but rather with cream and a non-sharp stick, or scissors, or a kosher shaving machine with a mesh clearly separating the knife blades from the hair roots, as long as it is not pressed during shaving. Thus, holiness (Qof) adds and grants spiritual dignity to a Tzadik (Tzadi).

Its Numerical Value

The numerical value of the letter Qof is one hundred, a number denoting absolute perfection. In the order of spiritual ascent explained in the order of the letters, holiness is at the top of spiritual perfection. After a person acquires the levels hinted at by the previous letters and reaches the level of Tzadik (Tzadi), he ascends further in his pure actions, abstaining even from what is permitted if unnecessary, through his pure words and clean thoughts, until he is called Kadosh.

Furthermore, the letter Qof is ten times the value of the letter Yud. Since the letter Yud hints at the pure world-to-come, which is merely a created world, while the letter Qof hints at the Creator Himself who is called Holy. As it is written: "I, Hashem, am holy." This implies the great reward for those who sanctify themselves in what is permitted to them, who not only earn eternal life in the world-to-come, as befitting one who reaches the level hinted by the letter Yud, but also earn eternal life to cling to the Holy One (Qof) at the highest level attainable by created beings, as a superior reward. This sublime spiritual connection is the apex of true pleasure belonging only to the limitless soul, so much so that any enjoyment of material intimacy existing among humans in this world is pale and weak, a shallow and feeble parable, relative to this spiritual pleasure of the soul's connection to its supreme source. As the person sanctifies themselves in this world and distances from bodily desires for material imaginary pleasures, the clearer and more untainted their soul becomes from the dust of earthly desires, which obstructs between them and their Creator, hindering their spiritual connection. The more they were meticulous in performing their Creator's commandments in this world, both in quantity and quality, the more they fashioned the soul they received into a vessel and a capacity, rich in sophisticated systems and finely polished, prepared to receive the abundance of pleasure when clinging to their Creator in the future, as explained in "The Way of Hashem" by the Ramchal.

Therefore, in depth, the letter Qof, which is the letter of holiness in a person, is also the letter of transition upwards, through the white, illuminated, and inner path inside the letter. From the base to the upper exit, to connect with him, blessed be He - the Holy One, blessed be He.

This implies a wonderful message to a person who feels they are at a low point due to certain actions they have done. In the shape of the letter Qof, it is hinted that they should not despair. Even if they have reached the bottom, they can rise and reach very high levels of holiness by following the Creator's instructions. That is, by repenting for the past, truly accepting the future to not return to such actions, verbally expressing regret, and from now on, fulfilling the Creator's commandments and studying Torah appropriately.

Who is Holy?

As mentioned, holiness means separation and distinction from the ordinary. Therefore, a holy person is one who has risen above the ordinary.

In other words, a person who does only what is required of him and is careful to avoid forbidden things, but not beyond, is called a Tzadik. But one who sanctifies himself and rises more is called Kadosh. It does not mean he does not eat, does not drink, or does not marry, suffering all his life from pains and hardships he brings upon himself, but rather that he eats what is necessary for his health to have the strength to serve Hashem, and this is his sole purpose in eating, and marries to be complete in body and soul through union with his other half as per Hashem's will, to be fruitful and multiply as per Hashem's will, and to fulfill the commandment of marital intimacy in purity as per Hashem's will, thus bringing abundant blessings to the upper worlds. And so, all his actions are for the sake of Heaven, avoiding anything that might draw him to desires or physical enjoyment – such a person is called Kadosh.

Here is a summary of Rambam's guidance in the Book of Knowledge regarding this important matter:

"A person must direct all his actions solely to know Hashem, Blessed be He. His sitting, standing, and speaking—all should be aligned with this purpose. How so? If he engages in commerce or labor to earn a living, it shouldn't be just for amassing wealth, but to acquire necessities for the body like food, drink, housing, and marriage.

Similarly, when he eats, drinks, and engages in intimacy, it shouldn’t be just for pleasure, as if he eats and drinks only what tastes sweet to the palate and engages in intimacy for enjoyment, but should intend to eat and drink to strengthen his body and limbs alone. Consequently, he doesn’t eat everything his taste buds desire like a dog or donkey, but what is beneficial for him, be it bitter or sweet. He doesn’t eat harmful foods, despite their sweetness to the palate."

The reward of a person who sanctifies himself in this world is not only the health of his body and tranquility of his soul in this world, nor only eternal life, but also at the moment of the soul's departure from the body at death. The sensation a person feels when their soul separates from their body is influenced by their material and physical connections in their lives in this world. It is explained in the Talmud that some people feel at their passing "like the extraction of a hair from milk," meaning as if pulling a fine hair from the surface of milk, and others feel "like pulling wool intertwined strongly with thorns," meaning a painful separation likened to pulling out wool caught in tough thorns. In fact, there is no deliberate punishment, but a natural consequence. The wicked person who chose to pursue worldly desires entwined and entangled his soul with the materiality of this world like wool entangled in thorns. Therefore, the process of the spiritual soul's separation from matter is laborious and painful. Conversely, the wise person who rose from level to level, achieving these high levels indicated by the letters Tzadi and Qof, initially becoming a Tzadik and finally a Kadosh, even while still in this world, is not connected or bound to the material, so his separation from the physical body is as easy and pleasant as drawing a hair floating on the surface of the milk.

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