Does Judaism allow alterations to one’s skin, e.g. body piercing?
Ask the rabbi!
BODY PIERCING
Rabbi Raymond Apple
Q. Does Judaism allow alterations to one’s skin, e.g. body piercing?
A. Tattooing is viewed negatively as its origins were idolatrous (Lev. 19:28; Maimonides, Hilchot Avodah Zarah 12:11), even though, technically speaking, it is banned only if done with indelible ink and in the form of writing (Makkot 3:6; Shulchan Aruch, Yoreh De’ah 180:1).
Cosmetic surgery raises the halachic issues of intentionally wounding oneself, risking infection, etc. Rabbinic responsa permit it for psychological or medical reasons (e.g. after an accident) but not for mere vanity, especially among males, unless the operation is common practice in the place concerned (see I Jakobovits, “Jewish Medical Ethics”).
Piercing the ears was a mark of servitude in Biblical times (Ex. 21:6), yet ear- and nose-rings were often worn by women. For men to wear them would presumably infringe the prohibition against cross-dressing.
The problem today is that some people insert rings in strange parts of their person as a mark of vanity or frivolity. Even if what is done is not likely to be hazardous to health, vanity or a sense of fun is no justification for immodesty - or for “meshugass”.
The basic rule is that the body is the property of the Holy One, blessed is He, and its dignity must not be compromised or its integrity invaded. Instead of overdoing the preening of the body, one should work on one’s mind, heart and soul.
THERE IS MORE WE CAN DO
In the tractate B’rachot (28b, 30a) the sages discuss the direction we should face when we prepare for prayer.
One view is that we should immediately face the direction of the Holy of Holies in the Temple.
Another view is that outside Israel a person should face the Holy Land; if in Israel one should face Jerusalem, in Jerusalem one should face the Temple and if in the Temple one should face the Holy of Holies.
Both sages obviously agree that all prayer ultimately reaches Heaven through the Holy of Holies, but why are the two views necessary?
The answer is that there is always a higher spiritual level a person can attain.
A Jew in the Diaspora must acknowledge that there is greater sanctity in Eretz Yisra’el.
In Israel, one must recognise that there is greater sanctity in Jerusalem. In Jerusalem, there is greater sanctity on the Temple Mount.
Even if one is in the Temple, even if one is the high priest in the Holy of Holies, a still higher level of holiness is possible.
One must never reach a mountain top without seeing a further mountain top ahead.
Rabbi Raymond Apple served for 32 years as the chief minister of the Great Synagogue, Sydney, Australia’s oldest and most prestigious congregation. He is now retired and lives in Jerusalem where he answers interesting questions.
