The Torah commands the Kohanim in Parashat Shemini (Vayikra 10:7), “U’mi’petah Ohel Mo’ed Lo Tes’u Pen Tamutu” – “You shall not leave from the entrance of the Tent of Meeting, lest you die.” This command is understood as a prohibition forbidding the Kohanim from leaving the Bet Ha’mikdash in the middle of the Aboda (service). Once a Kohen has begun serving, he may not leave until he completes the service. The Sefer Ha’hinuch explains that if a Kohen leaves the Aboda in the middle, he disrespects the Aboda, giving the impression that something else is more important than the service of G-d. The Torah forbade leaving in the middle of the Aboda in order to maintain the respect for the service, and to make it clear that there is nothing more precious or important than the Aboda. A distinction exists in this regard between ordinary Kohanim and the Kohen Gadol. If an ordinary Kohen learns while performing the Aboda that one of his immediate family members has died, he must complete the Aboda, and only then leave the Bet Ha’mikdash. An Onen (somebody whose family member has died but has yet to be buried) does not perform the Aboda, but the Kohen must nevertheless continue serving until he completes the Aboda before he is allowed to leave. A Kohen Gadol, however, does not leave the Bet Ha’mikdash even if he becomes an Onen. He continues serving in the Bet Ha’mikdash even if he loses a family member, and does not leave to tend to the body or attend the funeral. The Maharam Shick (Hungary, 1807-1879) notes that this special provision regarding the Kohen Gadol is alluded to in Moshe’s praise of the tribe of Levi before his death. Moshe said about this tribe, “He who said to his father and mother, ‘I have not seen him,’ and did not recognize his brother, and did not know his son” (Debarim 33:9). This refers to the aftermath of the sin of the golden calf, when Moshe instructed the members of the tribe of Levi to execute those who worshipped the calf, and the Levites complied, killing even their family members who had committed this sin. They showed no favoritism, treating guilty family members like ordinary people with whom they had no affiliation. The Maharam Shick writes that this verse may also allude to the Kohen Gadol, who is to remain in the Bet Ha’mikdash even when a family member dies, as though he does not even know the family member. This command, of course, applies only in the times of the Bet Ha’mikdash, and only to Kohanim. A Kohen who leaves the Bet Ha’mikdash in the middle of his performance of the Aboda is liable to Malkut. Although this prohibition does not apply nowadays, its underlying message is very relevant even in our time. Just as the Kohanim show disrespect to the Aboda if they leave in the middle of the service, we likewise disrespect our service of G-d in the synagogue if we leave – either literally or figuratively – in the middle. If we allow ourselves to be distracted by other things – such as our phones – during the prayer service, then we give the appearance of regarding other things as more important than our service of G-d. When we are in the synagogue, we must direct our attention exclusively toward the service until it is finished, even if for no other reason than to make it clear that serving our Creator is our highest priority.