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February 20, 2004/Shevat 28 5764, Vol. 56, No. 22
The Jewish view of piercing and tattoos
Torah study
RABBI BONNIE KOPPELL
Mishpatim/Exodus 21:1-24:18
In the Torah portion Mishpatim we learn that piercing the ear is a sign of voluntary slavery. Why the ear? How could the person who heard God speak at Sinai choose to serve a human master? Can we learn anything from this text about body piercing today? And, by extension, what is the Jewish position on tattooing the body?
Piercing is actually commonplace in the Torah. When Eliezer meets Rebecca at the well, he puts a ring on her nose. Aaron instructs the men to remove the earrings from their wives in order to construct the golden calf. Male ear piercing is also known in the tradition; it was common for men to advertise their occupations by the type of earrings they wore.
Today, piercing has gone well beyond the ears or even the nose. According to a responsum of the Conservative Movement, "The lack of aesthetic appeal to many of us is hardly a halachic consideration."
Rabbi Chaim Steinmetz articulates a number of other considerations. Kibbud av v'em, honoring one's parents, for example, is a legitimate concern. If multiple body piercings will make them crazy, then this is something one ought to consider. We also need to be cautious about our health and safety. And while we are permitted to wound ourselves for medical reasons, may we do so for aesthetic reasons?
I tend to agree with the conclusion reached in the Conservative responsum, "There comes some point where multiple piercing of the body, however fashionable, begins to challenge our concept of b'tzelem Elokim" (the image of God).
The issue of tattooing is addressed elsewhere in the Torah (Leviticus 19:28), where it is specifically prohibited and associated with idolatry and/or mourning practices. Maimonides sees the origin in idolatry and writes that it is prohibited and punishable by lashes.
Over the course of time, it becomes clear that voluntary tattooing is prohibited. No one would suggest any sanction against someone involuntarily tattooed. The mainstream Jewish community certainly opposes the practice, with one important exception; that is, where tattooing is part of reconstructive surgery after a mastectomy.
Our bodies are seen as tzelem Elokim, the image of God, as gifts to be treasured and not our property to do with as we please. Still, the Conservative movement concludes that there is no halachic basis for repercussions such as denying people with tattoos honors of burial.
Lucas' conclusion is a good guide for us: "Tattooing is an explicit prohibition from the Torah. However, those who violate this prohibition may be buried in a Jewish cemetery and participate fully in all synagogue ritual. While no sanctions are imposed, the practice should continue to be discouraged as a violation of the Torah. Body piercing is not prohibited although legitimate concerns regarding tzniut (modesty) ... and other traditional Jewish values should be taken into consideration and guide one's choices. At all times a Jew should remember that we are created b'tzelem Elokim. We are called upon to incorporate this understanding into all our decisions."
Rabbi Bonnie Koppell is the spiritual leader of Temple Beth Sholom in Chandler.
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