As is mentioned many times in the book, our distinction as a nation is based upon our separate, unique identity. We are different from “them.” But continuous exposure to non-Jewish culture facilitated through the Internet breaches this wall of distinctiveness, and engenders a tolerance for non-Jewish values and culture.
This tolerance causes various negative outcomes, some blatant and some subtle. Take, for example, entertainment news. The enter tainment industry and the personal lives of its principals embody all that we consider ugly and abhorrent. None of us would purchase an entertainment magazine. But while on cnn.com, or Google News, with
entertainment news on the front page and elaborate stories and pictures just a click away, many people find their curiosity aroused. One peek follows another and slowly the tolerance level rises. What was once repulsive becomes merely not allowed. Our sensitivities get dull. Additionally, we must take into account the sheer volume of exposure.
We were always exposed to a certain amount of the world-out-there in our daily lives, but when plugged into the web, the quantity rises exponentially.
The medical profession is now recognizing formally what has been known for some time, namely that some people become clinically addicted to Internet use, not only to tumah, but also to social networking, shopping, gambling, online gaming, and “just-checking.” The term addiction is also used in the broader sense, referring to the fact
that many people use digital technology excessively and at unsuitable times and places. Intense attachment to digital devices causes many people to repeatedly check or continuously handle their cell phones, and many feel the vibrating even when their cell phone is not on them. (This phenomenon is so common that PVS, phantom vibration syndrome, was voted word of the year in the annual Macquarie Dictionary survey.) Inability to control our use of digital technology affects almost all users. This must be taken into account as a central element in our relationship to digital technology.
Computer games are intentionally designed to condition the player to keep on playing. Design theorists discuss complex models based on dopamine release, compulsion loops, and attentional bias that help game designers make their games more irresistible. These esoteric concepts are summed up for the layman in the accolade “addictive,” reserved by the gaming industry for the most successful games. It should not be surprising, therefore, that computer games are huge time wasters and have addictive properties. Game immersion often causes people
(even adults) to neglect important duties and obligations. Many times, game play infringes on normal social or familial activities. Children often choose these games over wholesome outdoor play.
The vividness of the images and sounds in computer games ensures that their memory intrudes during learning and davening. How can “dry” things like Gemara or davening compete with the rich sensual experiences of video game-play? Even more, game-play conditions a player to expect real-time feedback and instant gratification. It damages our ability to invest in the important areas of life that as a rule provide deferred gratification. While this applies even to success in parnassah, relationships, study, and other worldly pursuits, its ultimate application is in spirituality, whose underlying premise is delayed gratification: “Perform them (Torah and mitzvos) today; and receive reward tomorrow.”
Many games also have salacious content and promote violence.