THE GREATEST GOAL of religion is, the desire for man to work for holiness. G-D is Holy and man who was created in the image of G-D must also be holy. We are told, Sanctify your selves, and be ye holy; for I am holy. The goal of Jewish hope is happiness as it is holiness. It is through holiness the human being achieves closeness with G-D, and a better relationship with his fellow human beings. The command to be holy begins with the verse: Ye shall be holy; for I the L-RD your G-D am Holy.

It is interesting to note that definite steps towards holiness are listed: respect for parents, the Sabbath, charity, honesty, justice, equality, truth, sexual purity, helping the weak, and no vengeance. The final item on the list of commandments is, "thou shalt love thy neighbor as thy self." It is the drive for holiness in which man must begin by improving himself. His own conduct must be able to withstand the scrutiny of severe judgement. If the world hates unfairness, what must be the feeling in Heaven"

Wisdom was asked, "What shall be the punishment of a sinner?" Wisdom answered, "Evil shall pursue the sinner." (Proverbs. XII) It is normal for us, in seeking a solution for a basic problem to turn first to wisdom, to philosophy and science. And we get a characteristic answer, Life, human conduct is bases on logic, on reason. Man is told plainly what is wrong and what is right, and he is free to choose between them. Therefore, wisdom says, "The sinner must be punished, evil will pursue him. There is no escape from the automatic, inevitable consequence of a sin.

A tear of joy, a tear of compassion is not explained by logic. The sacrifices of a mother for her children can not be explained through the laws of logic. The dedication of an artist to his task amid hardship and deprivation, amid real suffering, cannot be explained through logic. The sacrifice of a life by a soldier, or a doctor, a nurse, cannot be explained through logic. The love of human beings for each other is not the result of calculation. Human mistakes, however grave, cannot be the object of Divine revenge. G-D is not that type of punishing agent. He does not seek to punish as much as He seeks to teach.

We next ask a higher authority. We ask Prophecy: "What shall be the punishment of the sinner?" Prophesy answers: "The soul that sinneth shall die." Here death is pictured as the natural result of sin. But we must reject this solution. Death will eliminate the sinner, but it will not eliminate the sin. We next turn to the Fountain of Wisdom, the Well of Prophecy. We ask the Torah, "What shall be done to a sinner?" The Torah answers, "Let him bring a sacrifice." But we are not yet satisfied. Experience has shown that even a person who sincerely desired to mend his ways may commit the great error of mistaking the method of change. If I sin, I must bring a sacrifice. Then my problem is solved. I will bring sacrifices. This can't be done. The bringing of sacrifices can't be the final solution.

Having rejected the advice of Wisdom because it is not in agreement with the basic facts of human conduct, having found the advice of Prophecy inadequate, having noted that the advice of the Torah as we understand it, is not a complete and final solution to our problem, we turn to the Author of all Wisdom and Prophecy and Authority. Father we have sinned: What shall we do?

And the answer comes back, an answer which all of us know but which only few take to heart: REPENT Your disease does not need any external applications. The remedy lies within you. Are you honestly sorry for your past wrongs? Good! but remember that

repentance is not merely a return from the past; it is also a projection into the future.

There is a remarkable story told in the Talmud. "We were once on board a ship and encountered a wonderful bird, who stood in the water up to its ankles, and whose head reached heaven. Assuming the water at the spot to be shallow, we thought of entering it to refresh ourselves, when a Divine voice was heard saying, "Don 't go in here. It is seven years since an axe fell into the water and it has not yet reached the bottom, not because of the depth of the water, but because of the swiftness of the current." (Talmud B.B.73b).

This parable intends to teach a lesson. The bird is the image of man in his transitory existence, envisioned by fleeting, unstable things of the earth. He belongs partly to the earth and is drawn by desires to the earth, but his head, his mind belongs to Heaven. He rushes for refreshment, for the momentary gratification of his sense. There is however, the Divine voice which warns him, Keep away from the seemingly shallow, harmless flow of the cooling and pleasant water, the current of desire is so strong and swift, that it will bear you into depths whence you will never return.

The story tries to teach that before one gives way to passion, he should think of the hideousness beneath the rich garments. Thought is the best safeguard against sin: Thought of the futility of sin and of its consequences. Thought should be followed by good deeds. No person is ready to repent who doesn't know how to begin. The best advice to be followed is to study and observe the Torah. Follow the advice and the example of those who know the Law and who observe it.

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