Kohanim, please leave”. These are words I recall being announced in a shul one Shabbos morning many years ago. A senior community member, shortly after his arrival on shul premises, had collapsed and passed on to a better world. Despite the initial shock, presence of mind had ensured that whilst final medical resuscitation attempts were being made, the Kohanim respectfully took their leave of the Shul building.
Though he’s first to be called to the Torah, invited to bless the community at duchening and in Tempe times, he’ll be the beneficiary of many special gifts, the Kohen’s unique status is accompanied by a responsibility to carefully guard his “kedusha” (holiness). Alongside the instructions to avoid problematic marriages, the Kohen is instructed (in the opening verses of this Parsha) to avoid contact with a corpse.
In the coming lines we’ll answer some halachic FAQs relating to this Mitzva.
Aren’t we all Tamei (impure) anyway.. so what’s the big deal?
This is an interesting halachic point, haven’t we all at some stage come in contact with a ‘Meis’? In fact, some point to the teachings of Ra’avad in his annotations to Rambam, as being of the opinion that Kohanim today are not subject to these restrictions since they are all impure. The Halachic convention, however, is that this is not the case. True, once impure, one does not become more impure on contact with another corpse; however, at the essence of this mitzvah is an obligation to preserve the dignity and self-respect appropriate for one who has been given unique kohein status. Involvement in a corpse is considered to be antithetical to this – even once already Tomei.
What’s wrong with standing in the main ‘Ohel’ during a levaya?
Tuma’h – ritual impurity when emanating from a corpse – passes in a variety of ways. Touch is the most basic. Additionally, remaining in the same room as the dead body is prohibited. The halachic concept of ‘Ohel’ (literally – tent) means that the impurity spreads throughout the room. This in mind, passing under trees which extend from a graveyard would be problematic as one end of the tree – when overhanging graves – would serve to spread the Tuma’h throughout the area covered by the tree’s branches.
Similarly, although touching the outside of a building in which a ‘niftar’ is lying is permitted, a Kohein would need to ensure that he is not standing underneath overhanging balconies or roof awnings. These could in certain circumstances carry Tumah underneath them.
Here in Whitefield, our community’s Ohel was designed to allow kohanim to attend the early part of levayas. The Kohanim’s section is a separate building which does not share a roof with that of the main Ohel.
A close friend passed away where can I stand during the funeral?
As a matter of precaution, the Sages instructed Kohanim to distance themselves from a corpse even when not under the same roof or making contact. 4 Cubits (1.92m) is the required distance a Kohen should keep from graves. As a matter of sensible precaution, Kohanim are advised to keep at this safe distance at all times; this to avoid being caught unawares under an overhanging tree or umbrella along with the ‘Niftar’.
Can I walk through a church graveyard?
Is a Kohen prohibited from entering a non-Jewish graveyard? Although this point was debated by medieval halachic commentaries, the consensus was that a Kohein should avoid entering a non-Jewish graveyard.
Can I go to my grandfather’s (Dad’s father) funeral?
Listed in the parsha are the relatives for whom one may become ‘tamei’ and whose funeral a Kohein may attend. The general rule is that if you won’t be sitting shiva for them, you must ensure not to become tamei during the levaya. So, although your Dad will be able to participate fully in the funeral, his children won’t. In Whitefield you should stand in the Kohen’s section and you can then watch the procession and burial, keeping back from the graves with the other Kohanim.
Your Dad will be allowed up to the burial plot, and until the burial may participate fully. Once the burial itself has been completed, he needs to take care not to touch or overhang slightly other graves as he leaves the area.
Why is a corpse Tamei?
A word on the philosophy behind this Mitzva. Isn’t the human being the pinnacle of creation; why is his corpse considered a source of impurity? One word says it all – neshomo. It is the soul, given the chance to fulfil a unique personal mission in this world which sanctifies and elevated the human body itself. Once this primary life-line departs, the corpse is viewed by the Torah to be so bereft that it is now a source if impurity.
In the Sages teachings, the physical body will one day be reunited with its soul and in a state of joy, the Jewish nation will shine once again. Let’s pray that day comes soon.
Good Shabbos, Sruli