sources

__**Torah**__
Vayikra / Leviticus 19:28

rtl וְ שֶׂ֣רֶט לָנֶ֗פֶשׁ לֹ֤א תִתְּנוּ֙ בִּבְשַׂרְכֶ֔ם וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם אֲנִ֖י יְהוָֹֽה: rtl

Translation: //You shall not make gashes in your flesh for the dead, or incise any marks on yourselves: I am the Lord.//

Reflection Questions:
 * This biblical verse is situated within holiness codes. How does that influence how we interpret it?
 * The verse indicates one should not cut or rip one's self / body / soul. How might one interpret this? It is generally believed that this verse refers to cutting one's self as a mourning ritual that is associated with pagan customs. Would tattooing be considered a cut or gash? In what ways would cutting or tattooing one's self represent a way of responding to the world by doing something to mark one's body? It is not clear what the phrase כְתֹ֣בֶת קַֽעֲקַ֔ע refers to. It may mean "write (on one's skin) and etch, " or some type of inscription on the body, but is generally translated as "incise any marks." (see Rashi below for his interpretation of the phrase).
 * Is there a difference between the first part of the verse, which may indicate a pagan mourning ritual or a concern that one not harm one's self and the second part of the verse about writing and etching a mark upon one's self? What is the relationship of the first half of the verse to the second? Are there two separate categories of prohibition ("do not make gashes in your flesh for the dead" AND "do not incise any marks on yourselves"? Or, is this one overall prohibition?
 * What are we to make of the last line, "I am the Lord?" How does it relate to the rest of the verse?

**Mishna**
Mishnah Makkot 3:6

rtl הַכּוֹתֵב כְּתֹבֶת קַעֲקַע, כָּתַב וְלֹא קִעֲקַע, קִעֲקַע וְלֹא כָתַב, אֵינוֹ חַיָּב, עַד שֶׁיִּכְתּוֹב וִיקַעֲקֵעַ בַּדְּיוֹ וּבַכְּחוֹל וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיִּכְתּוֹב שָׁם הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא יט) וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי ה' rtl

Translation: //With regard to one who tattoos his skin, [if] he made a mark [an incision in his skin] but did not tattoo it in [that is, did not fill it in with ink or] tattooed it in [that is, made ink marks on the surface of his skin] but did not make a mark [so that the process of tattooing was not completed] - he is not liable. He is liable [only] when he marks and tattoos with ink or eye paint or anything that leaves a [permanent] mark. Rabbi Simon ben Judah says in the name of Rabbi Simon, "He is liable only when he writes the name of God, as it is written, "nor incise any marks on yourselves: I am the Lord (Leviticus 19:28)."//

Reflection Questions:
 * The Mishna describes actions in which one might or might not warrant lashings as punishment. In what case(s) is one liable for punishment? What is the difference if one makes a mark but does not fill it in with pigment? How do the rabbis understand the process of tattooing?
 * What is the relationship in the Mishna between the concepts of "writing" and "etching?" How does the prohibition get narrowed?
 * At what point is one liable for punishment? What are possible meanings regarding the writing of G-d's name into one's body? If forms of tattooing are permissible, what are restrictions on images?
 * How is the Mishna's understanding different / similar to that of the Bible?

**Gemara**
Bavli / Babylonian Talmud Makkot 21a

rtl אמר ליה רב אחא בריה דרבא לרב אשי: עד דיכתוב אני ה' ממש? אמר ליה: לא, כדתני בר קפרא: אינו חייב עד שיכתוב שם עבודת כוכבים, שנאמר: וכתובת קעקע לא תתנו בכם אני ה', אני ה' - ולא אחר. rtl

Translation: //Rabbi Aha ben Rava said to Rabbi Ashi: Does that [the remark of R. Simon ben Judah... (in the Mishna)] mean [he is liable for flogging] if he will actually write, "I am the Lord?" He answered [R. Ashi to R. Aha], "No - it is as Bar Kappara taught in an early rabbinic statement [baraita]: 'He is liable for flogging only if he inscribes the name of another God, as it is written, "nor incise any marks on yourselves: I am the Lord," [i.e., there is no other].//

Reflection Questions:
 * What element does the Gemara add to the discussion of the Mishna? What specifically is the liability for punishment about - is is for taking on G-d's name, or acknowledging another god (idolatry)? How might these be considered the same or different?

**Rashi**
On Vayikra / Leviticus 19:28

rtl וְשֶׂרֶט לָנֶפֶשׁ. כֵּן דַּרְכָּן שֶׁל אֱמוֹרִיִּים, לִהְיוֹת מְשָׂרְטִין בְּשָֹרָם כְּשֶׁמֵּת לָהֶם מֵת: וּכְתֹבֶת קַעֲקַע. כְּתָב הַמְחֻקֶּה וְשָׁקוּעַ שֶׁאֵינוֹ נִמְחָק לְעוֹלָם, שֶׁמְּקַעְקְעוֹ בְּמַחַט וְהוּא מַשְׁחִיר לְעוֹלָם (ת"כ שם י;מכות כא ע"א): קַעֲקַע. לְשׁוֹן "וְהוֹקַע אוֹתָם" (במדבר כה:ד), "וְהוֹקַעֲנוּם" (שמואל ב' כא:ו), תּוֹחֲבִין עֵץ בָּאָרֶץ וְתוֹלִין אוֹתָם עֲלֵיהֶם וְנִמְצְאוּ מְחֻקִּין וּתְחוּבִין בַּקַּרְקַע, פּוֹרְפּוֹיְינְטְ בְּלַעַ"ז: rtl

Translation: //[This prohibition] an inscription etched and sunken that cannot ever be erased, for one etched it with a needle and it remains permanently black.//

Reflection Questions:
 * How does Rashi understand the prohibition in Leviticus 19:28? What are the implications regarding the permissibility of tattoos? Is there a difference if an inscribed etching is not done with a need or is not permanent?

**Maimonides**
Mishneh Torah: Hilchot Avodat Kochavim / Laws of Idolatry 12:11

rtl כתובת קעקע האמורה בתורה הוא שישרט על בשרו וימלא מקום השריטה כחול או דיו או שאר צבעונים הרושמים, וזה היה מנהג העכו"ם שרושמין עצמן לעבודת כוכבים כלומר שהוא עבד מכור לה ומורשם לעבודתה, ומעת שירשום באחד מדברים הרושמין אחר שישרוט באי זה מקום מן הגוף בין איש בין אשה לוקה, כתב ולא רשם בצבע או שרשם בצבע ולא כתב בשריטה פטור עד שיכתוב ויקעקע שנאמר וכתובת קעקע, במה דברים אמורים בכותב אבל זה שכתבו בבשרו וקעקעו בו אינו חייב אלא אם כן סייע כדי שיעשה מעשה, אבל אם לא עשה כלום אינו לוקה. rtl

Translation: //The [prohibition] of tattooing that is biblically derived is making an incision in one's flesh and filling the incision with eye paint, ink, or any dye that leaves an imprint. This was the practice of idolaters who [permanently] marked their bodies for the sake of their idol worship. Basically, [they understood this to be] that they are likened to servants sold to the idol and designated to serve it.//

//When one makes an imprint with one of the substances [listed above], the punishment of lashes is carried out, whether it was a man or a woman.//

//If one wrote but did not dye, or dyed but did not write [by incising in the flesh] - this person is not liable, as it is written (Lev. 19:28), "or incise any marks."//

//To whom does this [prohibition] apply? To the one who is performing the tattooing, but the one who is tattooed by others is not liable unless he helped the tattooer [so that it is] as if he tattooed too. However, if the one being tattooed did not perform the action, [the punishment] of lashes is not applied.//

Reflection Questions:
 * Maimonides makes a strong correlation between tattoos and idolatry and clearly connects it to a biblical prohibition as opposed to a rabbinic one. What distinctions about liability does Maimonides make regarding the actual tattoo, based on what source? What new idea does he introduce regarding liability?
 * Why would Maimonides make such a distinction?

**Shulchan Aruch**
Yoreh De'ah 180:1-3 //[forthcoming]//

Translation: //[forthcoming]//

Reflection Questions: //[forthcoming]//

**Tosfot Bavli**
Gitten 20b //[forthcoming]//

Translation: //[forthcoming]//

Reflection Questions: //[forthcoming]//