Tattoos
It well known that tattoos and most other forms of "body art" are strictly forbidden according to the Torah.[1] A tattoo is generally defined in halacha as coloring one's body by means of an incision in the skin and filling the space with permanent ink.[2] While this chapter only deals with the halachic aspects of tattoos, there are many social and health concerns that readers should also make themselves aware of.
Tattooing is actually one of the more serious prohibitions of the Torah, as some authorities classify it in the category of "abominations", which conveys to us the severity of mutilating one's body in this manner.[3] It goes without saying that one who had a tattoo applied to one's body against one's will, such as victims of the Holocaust, are not responsible nor subject to any accountability for it.[4] Similarly, tattoos which are applied in the course of life-saving medical procedures are not included in the prohibition.[5] A woman who, for whatever reason, has a tattoo is permitted to immerse in a mikva, and the tattoo is not considered to be a chatzitza, a forbidden interposition, which would disqualify her immersion.[6] There is no halachic problem with having one's hand stamped, as is often done in amusement parks, in order to serve as proof of payment or to allow for quick re-entry into the park.[7]
There are a number of explanations offered as to why tattooing is forbidden. The most common explanation is because in ancient times tattooing was closely associated with idolatry and other forms of forbidden worship. A tattoo was a means of permanently displaying one's allegiance to a specific deity.[8] In fact, the Mishna seems to allude to this interpretation when it explicitly condemns tattoos of God's name as the most severe type of tattoo.[9] Indeed, even today tattoos are very often designed with religious themes, symbols, or slogans. Other authorities teach that the prohibition on tattooing is simply a Divine decree with no revealed reason or explanation.
The prohibition on tattooing applies even to simple markings on the surface of one's skin that are permanent[10] and some authorities extend the prohibition to include even markings that are temporary in nature, as well.[11] It is interesting to note that there are opinions that the biblical prohibition on tattooing is only truly violated when one tattoos letters upon oneself. Nevertheless, all other markings remain forbidden, as well.[12]
As such, the fad of "temporary tattoos" and similar sticker-like body art should be avoided and may even be an outright prohibition. In any event, all forms of body art are distasteful and not within the spirit of the Torah. Nevertheless, there may be grounds to permit certain types of temporary markings when absolutely necessary; however, a rabbi must be consulted.[13] There are those who permit writing upon one's skin with a pen if there is a pressing need to do so.[14]
The advent of permanent and semi-permanent make-up is closely related to the issue of tattooing. Today, women have the option of undergoing a procedure which would permanently color their faces to their liking. This process makes it appear as if a woman applied make-up to her face anew each day. Many observant women view the idea of permanent make-up favorably, as it offers a solution for Shabbat and Holidays, when applying most forms of make-up is forbidden. However, most contemporary authorities seem to frown upon these treatments due to their similarity to tattooing.[15] It is interesting to note that one of the reasons the Beit Hamikdash was destroyed was due to obsessions with make-up.[16]
One who has a tattoo and later becomes observant should consider having it removed, although doing so is not truly required.[17] This suggestion, however, does not apply to holocaust survivors who are advised to keep their tattoos as "a badge of honor".[18] Some authorities rule that one who has a distasteful tattoo on one's arm in the area where the tefillin is placed should cover the tattoo with a thin piece of leather or cloth prior to donning the tefillin.[19] There is no basis to the myth that one who has a tattoo may not be buried in a Jewish cemetery. Indeed, Jews must be buried in a Jewish cemetery regardless of their level of observance during their lifetime.[20]
On a lighter note, Rabbi Chanoch Teller relates the story of a young man from a non-religious background who decided to become religiously observant. Remaining from his former lifestyle was a tattoo which he carefully kept hidden under his shirtsleeves.
Before Yom Kippur, this young man went to immerse in a mikva, a ritual bath, as is customary. Try as he might, he couldn't hide his tattoo from others at the mikva. His embarrassment was noticeable. Then, an elderly Jew approached him: "Don't be embarrassed," said the old man as he held up his arm to show the numbers tattooed upon him by the Nazis. "I also have a tattoo."[21]
There may not be any other area of halacha which so clearly illustrates that nothing in this world belongs to us – not even our bodies. We were created in the image of God and our bodies are simply on loan from Him. One may not do whatever one pleases with one's body, whether in life or even in death.
[1] Vayikra 19:28.
[2] Makkot 21a; Rambam, Hilchot Avoda Zara 12:11; Y.D. 180:1.
[3] Tanchuma, Lech Lecha 20.
[4] YD 180:2.
[5] YD 180:3.
[6] Rivevot V'yovlot 2:151.
[7] Shevet Halevi 3:111:1. Of related interest: These stamps are not considered to be an interposition for the purposes of netilat yadayim. One who has such a stamp and wishes to eat bread should simply wash his hands in the normal manner. Magen Avraham 161:8; Mishna Berura 161:14; Kaf Hachaim, OC 161:26; Igrot Moshe, OC 2:110.
[8] Rambam, Hilchot Avoda Zara 12:11.
[9] Makkot 21a.
[10] Minchat Chinuch 253:1.
[11] Nimukei Yosef, Makkot 4b; Shraga Hameir 8:45; L'horot Natan 10:64.
[12] Smak 72; Tosfot, Gittin 20b.
[13] Patshegen Haktav 18.
[14] Nishmat Avraham, YD 180.
[15] Shevet Halevi 10:137; Shraga Hameir 8:44.
[16] Shabbat 62b.
[17] Minchat Yitzchak 3:11; L'horot Natan 8:72; Rivevot Ephraim 8:306; Techumin 22:387-391.
[18] Teshuvot Mimamakim 4:22.
[19] Minchat Yitzchak 3:11; Siach Nachum 2. See also B'tzel Hachachma 5:81-82.
[20] Regarding the proper procedures for those who were cremated, see: Seridei Aish 2:123-124; Melamed L'hoil 2:113-114; Miyam Hahalacha 2:37; Gesher Hachaim 1:16:9. See also Yabia Omer 10:49 and Sefer Chassidim 705.
[21] Story cited at: http://ohr.edu/ask_db/ask_main.php/275/Q4/