Should one who had a tattoo placed on his skin try to remove it?

1. Background Halachos:

The prohibition against making a tattoo:[1] The verse[2] states “And the writing of a tattoo you shall not place on yourselves.” From here it is learned that it is Biblically forbidden to make a Tattoo on one’s skin.[3] One who does so transgresses the above negative command, and according to some Poskim[4], also transgresses the negative command of “Lo Seilechu Bechukos Hagoyim.” The act of tattooing is rooted in the act of idol worship[5], in which the worshipers would tattoo their god onto their skin, thus showing their subordination to him.[6]

May a Jew who has a tattoo be buried in a Jewish cemetery? A Jew that has a tattoo may and must be buried in a Jewish cemetery just like any other Jew.[7] Despite the common misconception, there is no Halachic source that bares a Jew with a tattoo, or a Jew who has committed any sin, from being buried in a Jewish cemetery and this is also not the common practice.

The prohibition against damaging or injuring one’s body:[8] It is [Biblically[9]] forbidden to hit one’s body[10], or to embarrass it[11], or to pain it in any form of pain as a person does not have possession over his body at all to be allowed to do so.[12] Thus, it is forbidden for one to hit one’s friend even if the friend gives him permission to hit him.[13] Furthermore, one is obligated to guard his body to not cause it loss, destruction or injury.[14] [Some Poskim[15] learn that this is learned from the verse [Bereishis 9:5] of Veach Es Dimchem Lenafshoseichem Edrosh. However, some Poskim[16] learn also this prohibition against self-affliction from the verse of “Hishamer.”]

Methods of Tattoo removal:[17] Removing a tattoo usually involves laser treatment. The laser breaks down the ink particles in the tattoo, allowing your body to absorb and remove them. It takes several sessions for significant results, and it can be a bit uncomfortable. Other methods, like surgical removal or dermabrasion, exist but are less common.

 

1. The law:[18]

We do not find any Halachic obligation for one who received a tattoo to try to remove it, as the prohibition was already transgressed once it was done, and removing it will not abolish this transgression.[19] Furthermore, regarding the tattoo numbers found on Holocaust survivors some Poskim[20] even encouraged them to retain their numbers as a sense of pride that they survived the treacherous Nazi regime and Holocaust. Furthermore, even regarding a regular tattoo, some Poskim[21] question whether it is allowed to be removed being that doing so will involve an unnecessary painful medical procedure, which may be prohibited due to the fact that one does not own his body and cannot cause it unnecessary pain or injury. However, other Poskim[22] argue that since it is not proper to remain with a tattoo[23], therefore one may and even should have it removed even through a surgical procedure that will cause pain. [Practically, Baalei Teshuvah who got tattoos on their skin prior to repenting, should not feel pressured to need to remove it from a Torah perspective, as according to many authorities above, there is no Halachic gain in doing so, and on the contrary, it causes unnecessary harm to one’s body. Nonetheless, if one is embarrassed by the tattoo, such as when he goes to Mikveh, or is embarrassed for his children to see it, or it bothers his wife, or bothers him in his Teshuvah process, then he may have it removed.[24] In such a case, one should choose the least painful and least invasive form of removal. It goes without saying, that it is forbidden to have another tattoo placed in its place to cover it over, as doing so would transgress a new tattoo prohibition.[25] Likewise, if God’s name is written on the individual in Hebrew then ideally it is forbidden to be removed in a way that erases the name, and in all cases a Rav is to be consulted.[26]]  

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[1] Shulchan Aruch Y.D. 180; Mishneh Makos 21a

[2] Vayikra 19:21

[3] Chinuch Mitzvah 253

[4] Bach 180 in implication of Tur 180 who writes that a tattoo is “Mechukei Hagoyim Hu”

[5] Shach 180:6; Chinuch Mitzvah 253

[6] Rambam Avoda Zara 12:11

[7] See Yoreh Deah 362:5; Sanhedrin 47a that one is not to bury a Rasha next to a Tzaddik, which is the source we find for the custom of having a Jewish cemetery that is free of gentiles. Based on this, it would likewise be prohibited to bury a Rasha who is a Jew near a gentile, and hence one with a Tattoo may not be buried with gentiles even though he has committed a sin. See Igros Moshe 147 that even a Jew who is married to a gentile must be buried in a Jewish cemetery.

^[8] Admur Hilchos Nizkeiy Guf Vinefesh Halacha 4 “It is forbidden for one to hit one’s friend even if the friend gives him permission to hit him.  The reason for this is because a person does not have possession over his body at all to be allowed to hit it , or to embarrass it, or to pain it in any form of pain.  ”; Rambam Rotzeiach 1:4; Radbaz on Rambam ibid; Hilchos Shemiras Guf Vinefesh Halacha 14; See Encyclopedia Talmudit Erech “Chovel” pp. 681-682; Encyclopedia Hilchatit Refuit Erev Ibud Atzmo Ladas; See Likkutei Sichos Shoftim vol 34 p. 106

[9] Rama Y.D. 236:2; Shach 236:3; 215:11; Beis Yosef Y.D. 236; Rashba 616; Ran Shavuos 27a; 25; Sefer Chassidim 676; See Yabia Omer 1 Y.D. 38; Sefer Marcheshes 20; Shulchan Chaiy Pesicha; See Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 1:4; See Encyclopedia Talmudit ibid

Other opinions: Some Poskim rule that this prohibition is only Rabbinical. [Meiri Bava Kama 91a] See Encyclopedia Talmudit ibid.

[10] Admur ibid and Hilchos Shemiras Guf Vinefesh Halacha 14; Rama Y.D. 236:2; Shach 236:3; Rambam Chovel 5:1 and Rotzeiach 1:4; Mishneh Bava Kama 90b; Radbaz Sanhedrin 18

[11] Admur ibid; Rashal in Yam Shel Shlomo Bava Kama 8:59

^[12] Vetzaruch Iyun why this reason was not mentioned at all in the next chapter regarding why one must beware from danger.

[13] Admur ibid; Shut Harivash 484; See Tosafos Bava Kama 91b

[14] Admur Shemiras Guf Vinefesh Halacha 14

[15] See Admur Hilchos Nizkeiy Guf Vinefesh Halacha 4; Torah Temima on verse ibid; Sefer Chassidim 675; Levush Y.D. 116:1; Shoel Umeishiv Tinyana 3:122; Aruch Hashulchan Y.D. 116:1; See Encyclopedia Talmudit Erech “Miabeid Atzmo Ladaas” Vol. 38

[16] Binyan Yehoshua on Avos Rebbe Nasan 3:4; Urim vetumim 27:1; Aruch Hashulchan C.M. 420:43’ Kuntrus Likkutei Imrim 13 of Chofetz Chaim

[17] Microsoft Copilot AI; See Here are some reliable sources on tattoo removal:

1. Verywell Health: [Tattoo Removal: Types, How It Works, Healing, and Risks](https://www.verywellhealth.com/tattoo-removal-8663838)
2. Healthline: [Everything You Need to Know About Tattoo Removal](https://www.healthline.com/health/tattoo-removal-how)
3. Cleveland Clinic: [Tattoo Removal: How It Works, Process, Healing & Scarring]

(https://my.clevelandclinic.org/health/treatments/8313-tattoo-removal)

[18] See Minchas Yitzchak 3:11; Shu”t B’tzeil HaChochma 5:81-82; Lehoros Nasan Y.D. 8:72; Shevet HaKehasi 5:154 in name of Rav Shlomo Zalman Auerbach that one is not required to remove a tattoo, nevertheless advises that if possible, they should still try to get it removed. Techumin vol. 22 pg. 387 – 391; Kav V’Naki Y”D 271 in name of Rav Yosef Shalom Elyashiv that one may remove a tattoo b’makom kavod habrios, even though its removal will probably be considered transgressing the prohibition of wounding oneself; Passhegen Hakesav 13; Ratz Katzevi 2:13

[19] Passhegen Hakesav 13; Lehoros Nasan Y.D. 8:72 [see there in length for a discussion as to whether the prohibition is the initial writing of the tattoo on the skin or even the remaining of the tattoo on the skin, and his initial implication from the Minchas Chinuch Mosach Hashabbos Mitzvah 32 Melachas Mochek Os 4 that there is a prohibition to remain with a tattoo and hence it should be removed, however, he then concludes that this is an incorrect reading of the Minchas Chinuch and it is therefore not necessary for a Bal Teshuvah to remove a tattoo.

[20] Shut Mimamakim 4:22; Shevet HaKehasi 5:154; See however Ratz Katzevi ibid

[21] Techumin vol. 22 pg. 387 – 391; Kav V’Naki Y”D 271 in name of Rav Yosef Shalom Elyashiv;

[22] Lehoros Nasan ibid; Chashukei Chemed Pesachim 75b in name of Rav Elyashiv

[23] As implied from Minchas Chinuch ibid who writes “for a tattoo to be on a Jew is improper”

[24] Techumin vol. 22 pg. 387 – 391; Kav V’Naki Y”D 271 in name of Rav Yosef Shalom Elyashiv; Lehoros Nasan ibid; Chashukei Chemed Pesachim 75b in name of Rav Elyashiv;

[25] See Ratz Katzevi ibid; Betzel Hachochma ibid; Chashukei Chemed ibid

[26] See Meishiv Mishpat 1 p. 154 for a response of Rav Asher Weiss and Rav ZN Goldberg on this subject; Minchas Asher 2:54