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Marked or Remembered? A Jewish Teaching on Tattoos, Piercings, and Body Modification

by Ram ben Ze'ev


Marked or Remembered? A Jewish Teaching on Tattoos, Piercings, and Body Modification
Marked or Remembered? A Jewish Teaching on Tattoos, Piercings, and Body Modification

In a generation obsessed with self-expression, the body has become a canvas for identity.


From tattoos etched permanently into the skin to piercings and ornamental jewellery adorning every part of the human form, the pursuit of individuality often overlooks a question of greater weight: what does the Torah say about these markings? What is the view of חכמי ישראל (Chakhmei Yisrael – the Sages of Israel) across the generations?


The Torah’s Clear Prohibition

We begin where all such matters must begin — with the explicit command of the Torah. In the book of ויקרא (Vayikra – Leviticus), the commandment is direct and unambiguous:


"וכתבת קעקע לא תתנו בכם"


"You shall not place a tattoo upon yourselves."— ויקרא (Vayikra) 19:28


The term כתבת קעקע (ketovet kaaka) refers to a permanent engraving or incision into the skin, typically involving the application of dye or ink. הרמבם (HaRambam – Maimonides) explains in הלכות עבודה זרה (Hilchot Avodah Zarah 12:11) that this was a practice associated with idol worship and self-abasement. Even absent idolatrous intention, the act itself is a defilement of the body, which is a loan from the Creator.



The human body is not our possession to alter at will. It is a trust — a כלי קדש (kli kodesh – holy vessel) — to be guarded, not graffitied.


It must be stated clearly that this article does not address the horrific branding of Jews by the Nazis ימ״ש during the שואה (Shoah – the Catastrophe). Those tattoos, forcibly etched into the flesh of our people in death camps like Auschwitz, were not acts of self-expression, but calculated desecrations. The Nazis understood the laws of תורה (Torah) and the sanctity of the Jewish body. Their intent was not merely administrative; it was to spiritually degrade and sever Jews from their covenant with G-D. These tattoos were acts of war against Heaven itself. We mention them here only to draw a line of distinction — those victims were blameless, and the sin lies wholly upon their murderers.


Halakhic Distinctions: Piercings and Temporary Marks

Unlike tattoos, which are permanently embedded into the flesh and explicitly forbidden by Torah law, body piercings and even some temporary skin markings are not inherently prohibited under הלכה (Halakhah – Jewish law).


The שולחן ערוך (Shulchan Aruch) does not forbid ear piercings or other culturally acceptable forms of body jewellery, provided they do not resemble pagan rituals or violate modesty. Still, intent remains central. A simple earring worn as adornment differs significantly from a piercing meant to emulate the rebellious or promiscuous cultures of the nations. As it is written:


"ובחקתיהם לא תלכו"


"Do not follow their customs."— ויקרא (Vayikra) 18:3


This applies even more so to tattoos intended to imitate non-Jewish or idolatrous practices.


The context, culture, and symbolism behind the act all matter. If the marking or piercing serves no קדושה (kedushah – holiness), then one must ask: does it serve a higher purpose, or merely the ego?



The Holy Zohar: A Soul That Bears a Mark

The ספר הזוהר הקדוש (Sefer HaZohar HaKadosh – the Holy Zohar) speaks at great length about the spiritual impact of physical actions. In the portion of פקודי (Pekudei), the Holy Zohar explains that every act inscribes itself upon the soul. A blemish in the flesh reflects a blemish in the upper realms. When one marks the skin for vanity, that vanity echoes Above. When one defiles the body, the soul feels the imprint.


The Holy Zohar goes so far as to say that the soul bears a reflection of the body’s state — and that those who cause damage to their physical form risk attracting קליפות (klipot – spiritual husks) that feed off impurity. In this light, a tattoo is not merely skin deep — it has eternal consequences.


Tanya: The Divine Purpose of the Body

In the Tanya, the אדמור הזקן (Admor HaZaken – the Alter Rebbe) teaches that the body is not merely a vessel for the soul, but a vehicle for divine service. In שער היחוד והאמונה (Shaar HaYichud VeHaemunah), he explains that everything in this world — including the body — exists only to fulfil the Will of the Creator. To distort that form for one’s own glorification is, in essence, to rebel against the divine blueprint.


Moreover, in אגרת התשובה (Iggeret HaTeshuvah), the Tanya outlines the spiritual repair required for misdeeds — and how bodily desecration through tattoos makes teshuvah (repentance) more urgent and complex. Not impossible, G-D forbid — but grave.


Modern Applications and the Call to Reflect

Today, it is common to hear that tattoos are “just art” or “personal meaning.” But the Torah is not bound by trends. Nor does the eternity of our covenant bend to the whims of passing generations. As Jews, we are not our own artists. We are the canvas of the Divine.



It is vital to ask oneself: does this piercing, this decoration, this mark sanctify or desecrate?


Does it elevate or diminish the soul within? Just as we do not bring blemished offerings before G-D, so too we must be careful not to blemish our own bodies — for we ourselves are offerings in the service of Heaven.


A Final Reflection

Let us remember that to be marked in Judaism is not a matter of ink but of mitzvot. The real sign of a Jew is the light of Torah seen in our deeds — not the markings on our skin. As it is written:


"ונתתים על ידך והיו לטטפת בין עיניך"


"And you shall bind them as a sign upon your arm and between your eyes."— דברים (Devarim – Deuteronomy) 6:8


These are the marks we are commanded to bear — the תפלין (tefillin – phylacteries) of spiritual devotion, not symbols of fleeting fashion.


Let our bodies remain pure, undistorted — a dwelling place fit for the שכינה (Shekhinah – Divine Presence).


We are not here to make ourselves into symbols, but to reveal the symbol G-D has already placed within us: His name, His will, and His purpose.



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