A Torah scroll. Photo: RabbiSacks.org.

“Tattoo. What a loaded word it is, rife with associations to goons, goofs, bikers, tribal warriors, carnival artists, drunken sailors and floozies.”

Thus wrote Jon Anderson in the Chicago Tribune in October 1994.

Yet, today, a mere 27 years later, “body art” — as tattoos are now called — can be seen everywhere. They are a growing phenomenon among individuals of all socio-demographic backgrounds, even among Jews — for whom tattoos were nearly nonexistent a few decades ago.

As a rabbi in Northern California, I was often asked, “Can I be buried in a Jewish cemetery if I get a tattoo?” My response was that although one who has a tattoo can be buried in a Jewish cemetery, the Torah is eternal, including the prohibition against tattooing (Leviticus 19:28), and therefore, the individual should not get the tattoo.

Beyond that, I would also share some ideas and a few reasons why not to get a tattoo.

One:  Historically, slave-owners tattooed their slaves to prove ownership, just as cowboys branded their cattle. Perhaps that was a reason that the depraved Nazis tattooed human beings at Auschwitz. In addition to a practical solution that enabled them to keep track of prisoners, it also served to dehumanize their victims and strip them of their unique identity. The formerly-free individual was now nothing more than a number, mere property of the Reich. As human beings we have a desire for freedom and an innate sense of our uniqueness. Tattooing the body does not reflect that ideal.

Two: Jews believe that the human body is God’s creation, and it is therefore unbefitting to mutilate God’s handiwork.

Three: Our lives are given to us for a purpose, and our time is meant to be used to accomplish our unique mission. Similarly, our body is on loan from our Creator to fulfill our job with it. Self-inflicted gashes, excessive body piercings, or tattoos all bespeak a lack of respect and reverence for the body, and hence, for the body’s true Owner and Designer. Tattooing one’s body can be compared to etching a name onto someone else’s freshly-poured cement. It is defacing property that does not belong to us.

Four: Tattoos often have only momentary relevance, yet the mark is permanent. It is unlikely that you would tattoo your phone number into your skin, no matter how hard a time you have remembering it. You know that it is temporary and not something you want to be permanently connected to. The same is true of any tattoo. There is a short-lived thrill of having a phrase, word, or image indelibly etched in one’s skin. But when the attitude to those marking changes, the ink still remains. People are dynamic beings, always changing and growing. According to recent studies, a large percentage of people ultimately regret their tattoos.

Five: In ancient times, it was customary for idol-worshipers to tattoo themselves as a sign of commitment to their deity. Maimonides offers this as one of the possible reasons why the Torah bans tattoos (Mishneh Torah, Laws of Idolatry 12:11).

It should be noted that in extraordinary circumstances, such as a pressing medical need, or preserving human dignity, including scar removal, reconstructive surgery after a mastectomy, or blemish corrections, many contemporary halachic authorities are inclined to permit cosmetic tattooing.

The reason for this is that there is halachic basis that such tattoos would violate a rabbinical, rather than a Biblical injunction. This is because the tattooing is not done in writing form, as only color is added. In addition, it is clearly being done for a practical purpose, namely beautification due to blemish, and not for pagan or superstitious reasons, which are two of the reasons given for the prohibition of tattooing.

There is a Talmudic principle that one may, under certain conditions, violate a rabbinic prohibition to preserve human dignity, and therefore there are halachic authorities who permit tattooing in extenuating circumstances, such as those described above.

Additionally, if the tattoo is not permanent, and will fade after some time, there is room for leniency to cover even minor deformation or restore normal looks. For example, if a chemotherapy patient is uncomfortable to be missing eyebrows, then temporary tattooing to create the impression of eyebrows may be permitted, as it is seen as a case of “great need.” However, the rabbinical consensus is that “just for the sake of beauty or convenience” is not enough of a reason to allow a halachic dispensation for cosmetic tattooing.

As in all cases, one must consult with a halachic authority before deciding that tattooing of any form is permitted.

When approached by an individual who already had a tattoo, I would point out that it can become an insignia of honor when it marks a journey of return.

Rabbi Hanoch Teller writes about a story he personally witnessed regarding a young man, Jamie, who had recently become Torah observant and went to immerse in a busy mikveh in Jerusalem. As he walked towards the mikveh, he held his hands over his arms, attempting to cover his tattoos. As he stepped into the mikveh, Jamie slipped and the lewd tattoos that lined his biceps were now exposed for all to see. At an earlier time, Jamie had viewed his tattoos with pride, but that afternoon he felt humiliation.

An elderly Jew stepped forward and in a heavily accented English declared, “Look here, I also have a tattoo.” Stretching out his frail arm, the man pointed to the row of numbers from tattooed on his arm. “It seems we’ve both come a long way.” (From “It’s A Small Word After All,” 1997)

Rabbi Menachem Levine is the CEO of JDBY-YTT, the largest Jewish school in the Midwest. He served as Rabbi of Congregation Am Echad in San Jose, CA from 2007 – 2020. He is a popular speaker and has written for numerous publications. Rabbi Levine’s personal website is https://thinktorah.org.