LEV285 The concept of kedushah, therefore, would appear to be the most general and all-embracing term by which Judaism designates the highest religious quality that can be attained either in space, in time, or in man himself and that brings one closer to God, or into communion with Him. But, since in Judaism, the essential core of religion is morality, it follows that holiness for man is "basically an ethical value" [D. S. Shapiro, "The Meaning of Holiness in Judaism." Tradition 7, no. 1 (Winter 1964-65): 62], the "perfection of morality" and the "ethical ideal of Judaism." [M. Lazarus, The Ethics of Judaism (Philadelphia: Jewish Publication Society, 1901), pt. II, pp. 25, 176]. The concept of holiness is also found in connection with the dietary laws and the rules governing sexual behavior. [Leviticus 11:44-45; 20:8, 26. See Rashi on this verse]. These two, however, must be seen as ultimately contributing to the development of the personal morality of the individual, i.e., his inner character traits and moral dispositions. For clearly, we are dealing here with the two strongest urges or appetites in men, which are biologically grounded in and thus have "natural" and useful channels of expression. Yet there is something in men that can convert these passions and sources of great creative energy into an "evil urge." ... While Judaism accepts the pleasures of food and sex as legitimate and as a positive good, it seeks, by the imposition of guidelines -- by laying down rules for the "how," "when," and "with whom" of these activities -- to encourage the individual to exercise a degree of control. Armed with deep insight into the psychology of desire and the dynamics of hedonism, Judaism strove to have man avoid the extremes of repression and obsession and instead cultivate an approach that would preserve for the individual the simple and satisfying joys of food and sex.