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It is forbidden to etch or imprint tattoo marks on the body.
This mitzvah prohibits ketovet ka’aka — tattooing. The Mishnah (Makkot 3:6) explains that liability arises only when two acts are combined: incision of the skin and insertion of ink, producing a permanent mark. The Talmud (Makkot 21a; Yerushalmi Makkot 3:6) debates whether intent matters, with the halacha concluding that even decorative tattoos are forbidden. Rambam (Hilchot Avodat Kochavim 12:11) explains that tattooing was originally tied to idolatrous branding, marking allegiance to a deity, but the prohibition applies to all tattoos regardless of intent. The Shulchan Aruch (Yoreh De’ah 180:1–2) codifies this, ruling that both the tattooist and the one who willingly assists are liable. Rashi (Lev. 19:28; Makkot 21a) describes tattooing as writing or drawing permanently into the skin with a needle. Ramban highlights that the Torah rejects pagan practices of body inscription, affirming that the Jewish body is consecrated to Hashem. Sefer HaChinuch (Mitzvah 253) stresses that tattoos degrade the dignity of the body, shifting holiness into profane symbolism.
Commentary & Classical Explanation
Contrast with Mitzvah 71 (Men must not wear women’s clothing)
Parallel to Brit Milah (Mitzvah 86)
Tattoo culture today
The cemetery myth
Tattoo removal and teshuvah
Semi-permanent cosmetics
Holy Convanent
Tattooing originated in idolatrous rituals. Rambam (Avodat Kochavim 12:11) writes that pagans tattooed themselves to declare loyalty to a deity. Even when not explicitly idolatrous, tattoos mimic this practice. Sefer HaChinuch (253) warns that such actions blur the boundary between Israel and nations devoted to avodah zarah. The prohibition thus preserves Jewish identity from assimilation into pagan culture.
Ramban (Lev. 19:28) insists the body is consecrated to Hashem; tattoos desecrate it by embedding foreign images. Sefer HaChinuch frames this mitzvah as guarding holiness in the physical body. Talmudic sources (Makkot 21a) emphasize permanence: a lasting mark contradicts Israel’s calling to remain holy and unblemished.
Rashi (Lev. 19:28) connects tattoos with pagan mourning practices, diverting reverence away from Hashem. Ramban stresses that yirat shamayim requires treating the body as belonging to Hashem, not a medium for arbitrary symbols. Fear of Heaven channels self-expression into mitzvot, not permanent ink.
Tattoos undermine faith by suggesting self-determination over a body given by Hashem. Rambam rejects intent-based exceptions: even decorative tattoos display disregard for Divine ownership. Sefer HaChinuch cautions that reliance on foreign marks dulls emunah in Hashem’s covenantal sign, brit milah.
Tattooing is an aveirah in the Bein Adam L’Makom sphere. Rambam and Shulchan Aruch codify it as a violation of the human–Divine relationship, disregarding Hashem’s command over the body. Ramban emphasizes that mitzvot like tefillin and milah sanctify this relationship, whereas tattoos fracture it.
The cemetery myth shows how tattooing became linked to communal belonging. Misbelief that the tattooed cannot be buried in Jewish cemeteries misrepresents halacha, as Shulchan Aruch (YD 362:5) only limits burial proximity between righteous and wicked. Rav Moshe Feinstein clarified that Jewish burial rights are communal and inviolable. This mitzvah thus reinforces unity: even sinners belong to Israel’s kehilla.
Sefer HaChinuch notes that tattoos dishonor lineage, blurring Jewish distinction. Ramban stresses that Torah preserves Israel’s sanctity so families remain visibly distinct from pagan societies. Burial halacha also ensures family unity: even with tattoos, one is buried in the family plot, affirming covenantal belonging.
The Mishnah (Makkot 3:6) and Rambam (Avodat Kochavim 12:11) state that one who tattoos intentionally with warning is subject to lashes. Shulchan Aruch (YD 180:1) codifies this. Tosafot (Gittin 20b) and Minchat Chinuch (253:1) extend liability even to non-writing designs. Malkot underscores the gravity: though not capital, the sin is bodily and severe.
Mitzvot that prohibit worship of false gods and practices associated with idol worship.
Represents the concept of spiritual intentionality, purity, and sanctity—set apart for a higher purpose.
Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.
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