Bring up the topic of tattoos in a Jewish context, and you’re likely to surface a lot of feelings. The Jewish prohibition on tattoos derives from Leviticus 19:28, which is hard to interpret: “You shall not make gashes in your flesh for the dead, or incise a mark (k’tovet ka’aka) on yourselves: I am the Lord.” What exactly is k’tovet ka’aka, which is rendered somewhat ambitiously in this translation as “incise a mark”? K’tovet literally means writing or inscription but ka’aka is a hapax legomenon, a term that appears only once in the Bible, which makes it difficult to ascertain its exact meaning. It seems related to the word khakak, which means to engrave, so a reasonable conclusion is that the phrase likely roughly translates to “etched writing” — which seems a reasonable way of describing a tattoo. But as we can see from a mishnah on today’s daf, the meaning was not entirely clear to the rabbis either:
One who imprints a tattoo is liable to receive lashes. If one imprinted on the skin with a dye but did not carve the skin, or if one carved the skin but did not imprint the tattoo by adding a dye, he is not liable. He is not liable until he imprints and carves the skin, with ink, or with kohl, or with any substance that marks.
Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: He is liable only if he writes the name there, as it is stated: “And a tattoo inscription you shall not place upon you, I am the Lord.” (Leviticus 19:28)
The anonymous first tanna in this mishnah states that a person violates the prohibition on tattooing if they cut their skin and add dye or ink of some kind into the wound. This seems to be a blanket prohibition on tattooing. But Rabbi Shimon has a less strict view of the prohibition: He seems to believe most tattoos are perfectly acceptable, the only exceptions are those that contain “the name.”
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Rabbi Shimon’s comment is cryptic. What name is prohibited? God’s name? Someone else’s? The Gemara is also unsure:
Rav Aha, son of Rava, said to Rav Ashi: Is Rabbi Shimon saying that one is liable only if he actually inscribes the words “I am the Lord” in his skin?
Rav Ashi said to him: No, he is saying as bar Kappara teaches: One is liable only if he inscribes a name of an object of idol worship, as it is stated: “And a tattoo inscription you shall not place upon you, I am the Lord,” which means: Do not place an idolatrous name on your skin, as I am the Lord, and no one else.
Leviticus 19:28, which states the prohibition on tattooing and then declares “I am the Lord.” (“Lord” is often how God’s proper name, Adonai, is rendered in English translation.) Rabbi Shimon uses this phrase as proof that it is unacceptable to tattoo a name, but the rabbis of the Gemara are unclear if what is unacceptable is tattooing God’s proper name, or the name of another god.
This remains unsolved by the Gemara, but it doesn’t entirely matter for those interested in practical halakhah because Rabbi Shimon’s view is not accepted. The phrase “I am the Lord” is used throughout the Torah as a reminder of God’s authority: Follow this rule just stated because I alone am Adonai. Most rabbis hold that this is its function in Leviticus 19:28 as well. The anonymous view in the mishnah, that all tattoos are forbidden, becomes standard.
To prevent even the appearance of a violation of the tattoo prohibition, the Gemara considers whether other less permanent marks are a problem. For example:
Rav Malkiyya says that Rav Adda bar Ahava says: It is prohibited for a person to place burnt ashes on his wound to promote healing, because it looks like a tattoo.
Traditional (and some modern) healing practices include packing a wound with ashes, which are sterile, slightly acidic (therefore inhibiting some bacterial growth) and contain antiseptic and anti-inflammatory minerals. But this would turn the wound black and give the appearance of a tattoo, which concerns Rav Adda bar Ahava. On the other hand:
Rav Ashi says: Any place where there is a wound, his wound proves itself.
Rav Ashi points out that most wounds do not look like intentional tattoos. As a result, we needn’t be concerned that others will see this as a transgression. Later halakhic authorities agree with Rav Ashi. The only prohibition here is on true tattoos.
Read all of Makkot 21 on Sefaria.
This piece originally appeared in a My Jewish Learning Daf Yomi email newsletter sent on April 29, 2025. If you are interested in receiving the newsletter, sign up here.
