Contemporary society has forgotten 'Thou shalt not be needlessly distracted'

This week's Torah portion, Emor, opens with an extensive series of laws regarding the conduct of the Kohanim, the priests of the Jewish nation, who minister and serve in the Tabernacle and the Temple.

Because of the elevated status of the Kohanim and the sanctity of the Tabernacle and Temple, priests are required to follow a strict physical and spiritual regimen. Because of the serious responsibility conferred upon them, the Kohanim are expected to live up to a sacred ideal, and be adequately prepared to properly perform their Temple and Tabernacle duties.

Members of the priestly class are not, for example, permitted to come into contact with death. A lay priest may attend only the funerals of his seven closest relatives. The High Priest may not even attend the funeral of his own mother and father.

The Torah declares, in Leviticus 21:10-11, that the Kohen who is exalted above his brethren (the High Priest), shall not, because of mourning, let his hair grow long or rend his garments. He may not contaminate himself [by coming in contact with] with any dead person, even his mother or father. Leviticus 21:12 further states, "He [the High Priest] shall not leave the Sanctuary [because of a death in his family] and he shall not desecrate the Sanctuary of his G-d; for a crown --- G-d's oil of anointment--is upon him; I am the L-rd."

The Talmud, in Sanhedrin 18a, records the debate between Rabbi Meir (great sage of the 3rd generation Mishnaic period, 2nd century) and Rabbi Judah the Prince (leader of the Jewish community in Israel, editor of the Mishna, in the year 135-215) regarding the meaning of this verse.

Rabbi Meir maintains that although the High Priest may not take part in his parents' funeral, he may follow the funeral procession from a distance. Rabbi Judah takes the words, "He shall not leave the Mikdash (Sanctuary)," literally, and maintains that the High Priest may not leave the Temple at all during the funeral of a parent. Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) notes that the rabbis learn from this verse that a High Priest who has suffered the loss of a close relative is permitted to perform the Temple service even while he is an "Oh'nayn," in deep mourning, prior to the burial of the deceased.

An ordinary Kohen, however, who performs the Temple service while he is an Oh'nayn, is considered to have defiled the sanctuary.

In Peninim on the Torah, an anthology of insights on the weekly Bible portion, its editor, Rabbi A. L. Scheinbaum, suggests that a profound homiletical message may be derived from this verse.

Rabbi Scheinbaum writes: "The High Priest, and for that matter anyone who makes the Sanctuary/Holy Temple his home, his place of study, should see to it that when he leaves, it should be only for a matter of great urgency or necessity. His spiritual sustenance is provided in the Sanctuary and every interruption diminishes the spiritual flow."

This metaphorical interpretation has important contemporary implications. While the flow of history is generally looked upon as a record of the many great human accomplishments, at the same time, in important respects, civilization has significantly regressed.

While contemporary science has mastered the ability to fly at much faster speeds, has landed men on the moon, and has enabled voices to be instantly transmitted from one end of the globe to the other, in other significant respects, humankind has retrogressed.

Because of the industrial revolution and the many scientific and mechanical advances, fewer people today are involved in farming or engaged in rigorous manual labor. The physical skills possessed by the ancient agricultural and hunting societies have been diminished or lost. Despite the great contemporary medical discoveries, because of our modern habits and lifestyle, our eyesight and hearing are no longer as acute as they were among the ancients. Because of the development of the printed book, our memories have also been compromised, and our abilities to concentrate have sharply diminished. Many young people today communicate orally only infrequently, responding only to texting and Facebook messages. In the "soundbite generation," voice communication among young people has become much less common.

Young people today have progressively shorter attention spans. "Tweeting," which is a method of sending electronic messages composed of no more than 140 characters, has created a new standard of communication.

While it has eliminated many unnecessarily long-winded notes, it has also eclipsed well-thought-out and seriously researched messages. The ability to sit through long, intricate lectures is rapidly vanishing. Ours is an age where almost everyone is easily distracted.

The message of Leviticus 21:12, "He [the High Priest] shall not leave the sanctuary," is of great importance. This verse not only restricts the priestly class from leaving the "Sanctuary," but calls on all to recognize and acknowledge the importance of remaining in the "Sanctuary."

Because of the growing inability to focus, and the constant distractions, significant life-moments are often interrupted or lost. One may be deeply engaged in a most intense and important discussion with a child or a spouse, yet feel compelled to respond to the beckoning of email or the buzzing of the Twitter or Facebook account. In such instances the message to the child or the spouse is eminently clear: "Whoever is texting or calling is much more important than you. That is why I must interrupt our conversation and respond to them."

The Torah's directive to the High Priest calls on each of us to recognize that while our careers and places of business may be important, they must not be regarded as our "Sanctuary." Unquestionably, our synagogues, houses of worship and centers of learning are of great value, but even they should not be considered "ultimate sanctuaries."

In the absence of the Holy Temple in Jerusalem, the only "ultimate sanctuary" for us today is the home and family. The sanctuary of the home should be our primary focus. Spouses and children must be considered to be the foremost priorities.

The message of the Torah to the ancient priests is a serious universal message, to establish proper priorities in life! Business and profession must be seen as a means, not an end. Work is necessary in order to provide for the essential needs of the family: shelter, food, transportation, etc.. Even Torah study has its purpose, to convey to our children the importance of Torah values.

This message of Emor is a universal call to focus on priorities and diminish distractions. Surely, the distraction for the priest is a serious one, the death of the High Priest's parents. What could be more important than attending the funeral of one's parent?

The answer provided by this message of Emor is that serving G-d and nation, is an even greater priority.

This message is of vital importance. Distractions that are around us at all times, need to be overcome and defeated. Priorities must be properly set. While one cannot always remain in the sanctuary, the sanctuary can often be taken with us. It is for this reason that scripture declares (Exodus 19:6) that the People of Israel shall be, we are all, in essence, a kingdom of priests --- and a people who must always strive to become a holy nation.

May you be blessed.

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Rabbi Ephraim Z. Buchwald heads the National Jewish Outreach Program.

Previously:

• Living a fringe life

• That 'vengeful Old Testament god'

• A Revolutionary Redefining of Parenthood

• Achieving immortality

• Dead Read Heifers and the Sanctity of Human Life

• The big 'IF': The Question of Free Choice

• We Hold These Truths To Be Self-Evident --- or do we?

• Bringing the Divine Home

• To change a world