CAN YOU ERASE GOD'S NAME FROM A TATOO?

Rabbi Rifat Sonsino, Ph.D

In Jewish tradition, God’s name, YHVH, is considered sacred and cannot be erased (Deut. 12: 3-4). What about erasing it from a human body?

Modern tattooing began in 1891 with the invention of the electric tattoo machine. It is extremely popular in our time. According to one poll, 41 per cent of the millennials, born between 1981-1966, have at least one tattoo. And the trend continues to grow.

In the past, there are some hints that tattooing was accepted among the Israelites. The prophet (second) Isaiah, 6 cent. BCE,  writes, “I have engraved you ( God) upon the palm of My hands (49:16), and “Another person shall mark his arm “of the Lord” and adopt the name Israel” (44:5). On the other hand, the Book of Leviticus seems to have a negative opinion about the practice, when it states, “You shall not …incise any marks  (ketovet kaaka) on yourselves; I am the Lord” (19: 28). The correct meaning of the word kaaka is not known, because it occurs only in this passage. It is often taken to refer to tattooing, as clarified by J.H. Hertz, “What is forbidden is the custom of tattooing some part of the body.” In its time, it may have referred to an idolatrous practice which the Bible abhors.

In the Rabbinic literature, this Leviticus verse is taken to prohibit the inscription of God’s name permanently ( Mak 3:6, Mal 21a). And , during the medieval times, Maimonides approved it as a general principle ( Mishneh Torah, Idolatry 12: 11).

What about now? Should God’s name appearing in a tattoo be allowed to be erased? On this subject there is no unanimity among Jewish thinkers. On the one hand, using the sacredness of God’s name, some commentators argue that the tattoo should not be erased, whereas others, based on the temporary and secular nature of most tattoos, maintain that it could be (See, Rabbi Bakshi-Doron, Teshuvot Havvot Yair, 16).

I am not fond of tattooing, as I consider the human body as a sacred vessel. It reminds me of the Nazi’s practice of branding Jews during the period of the Holocaust with certain numbers on their arms. I also remember that in the past many slave owners tattooed their slaves as a sign of ownership. For me, erasing the name of God would be tantamount to misusing God’s name as indicated in the Ten Commandments.  Just, don’t do it!

 

 

SONSINO'S BLOG: IS ILLNESS DIVINE PUNISHMENT?

SONSINO'S BLOG: IS ILLNESS DIVINE PUNISHMENT?:   Rabbi Rifat Sonsino. Ph.D It was a prevalent belief in the ancient Near East that supernatural forces were often considered the cause of...

IS ILLNESS DIVINE PUNISHMENT?

 Rabbi Rifat Sonsino. Ph.D

It was a prevalent belief in the ancient Near East that supernatural forces were often considered the cause of illness. In many places, the Hebrew Bible reflects a similar idea. For example, during the Exodus, when the Israelites waited in vain for Moses to come down from the mountain of revelation, they approached Aaron, his brother, and asked him to fashion for them a golden calf. According to the story, God was incensed at this request, and “ The Lord sent a plague upon the people for what they did with the calf that Aaron made” (EX. 32:35.) . Similarly, in the book of Leviticus, there is a reference to nega tzaraat, (Lev. 13: 2) where the word nega, meaning “touch,” refers to “divine touch,” with the implication that God afflicts people by “touching” them, just as Jacob was “touched” by an angel of God, when his hip was hit (Gen. 32: 26). (In Akkadian, the verb lapatu, to touch, also means to have a bad effect on, to plague.)

We do not know what kind of illness tzaraat refers to. Its etymology is not known. In the past, many Bible translations rendered it as “leprosy,” namely, Hanson’s disease. In reality, this illness was not known in biblical times, and besides, tzaraat can even appear on fabrics! Now, when it appears in a human body, it is assumed that we are dealing with some kind of a skin disease. However, the ancient Rabbis insisted that tzaraat was caused by people who slander others (motzi shem ra, Lev. Rabba 16: 1-16). They also taught that idol worship, forbidden sexual relations, bloodshed, desecration of God’s name, blaspheming God’s name, for robbing the public, for stealing, for being haughty and miserliness can also cause tzaraat (Lev. Rab 17). So, sin is punishable by divine decree.

In the book of Psalms we find a statement saying, “ Heal me, for I have sinned against you (God)” (Ps. 41:4), for, God is viewed in the Bible as the ultimate healer (Ex. 14: 26).

The New Testament reflects a similar belief when it states “ Confess your sins… so that you may be healed” (James 5:16).

However, in the wisdom literature of the Bible, illness appears as a normal part of life’s challenges ( Eccl. 1: 14; 3:1-2).

Today, with the advance of science, we know that illness is part of body’s decay or an affliction that is caused by contagion with bad viruses, and not the result of diving punishment. People who are sick should never see themselves as God’s victim. They should be healed with sound medical advice and appropriate medicine and not with healing prayers that are based on false hopes.

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AND GOD SPOKE. REALLY? HOW?

 Rabbi Rifat Sonsino, Ph.D.

It was taken for granted in the Ancient Near East that gods regularly spoke with people. For example, “Fear not, Esarhaddon (the king). I, the god Bel, am speaking to you” (ANET, p. 605). Or, “ Be’elshamayn (the god) (said to me): Do not fear, for I made you king” (ANET, p. 655).

In the Hebrew Bible, too, God verbally spoke to Adam (Gen. 3:9), to Noah (Gen. 8:15), to Abraham ( Gen. 12: 1), to Moses (Ex.24:12),  and various prophets, like Isaiah (Isa 38:4).  God even addressed all the Israelites before giving the Torah (Ex.20: 1).

The rationalist in me asks: how did God communicate with the people? In what language? In biblical Hebrew? Did God , through visions, dreams or angelic messengers, address Daniel in Aramaic? Obviously, the answer is not.

Even though a theist who views God in personal terms may struggle to understand the means of communication,  a religious naturalist like me  has no problem saying that these verbal exchanges cannot be taken literally. No, God does not speak like a person in human language. These conversations are figurative.

Even Maimonides, the Aristotelian Jewish philosopher of the medieval times, had to state that when God spoke, the people heard only a voice, “but not the articulations of speech.” (Guide 2: 33).

WE can be inspired by many things and get insights from many sources around us:  the grandeur of nature, the generous acts of our fellow human beings, or the wise sayings of our sages. These are lofty ideas worthy of attribution to the divine.

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THE MEANING OF TORAH IN JUDAISM

 Rabbi Rifat Sonsino, Ph.D

Torah is one of the pillars of Judaism. In essence, it means, “religious instruction.” However, the Septuagint, the Greek translation of the Hebrew Bible (3^rd cent, BCE)  rendered it as nomos, meaning “law,” thus restricting its scope. The New Testament, using the Septuagint as its source, also translated Torah as law.

In reality, Torah in Judaism is more than law. The  term comes from the Hebrew root Yarah, meaning “to throw.” It has had an interesting development.

In the Hebrew Bible:
The kings of Israel and the priests at the Temple of Jerusalem used various methods to find out the will of God. According to I Sam. 28: 6, “And (king) Saul inquired of the Lord, but the Lord did not answer him either by dreams, or by URIM or by prophets.” Here the noun URIM, is short for urim ve thummim. Most likely, these were small stones or sacred lots, each in the shape of  a dice which was cast to the ground. They were placed inside  the “breastpiece of decision” worn by the priests (See, Ex. 28:30,  Lev. 8:8).  They seemed to have disappeared after the reign of King David (c.10^th cent. BCE). According to Ezra 2:63, they were not used during the second temple. Finally, according to the Mishnah (early 3^rd cent. CE, Sot.9:12), “When the first prophets died, the urim ve-thummim ceased to exist.”

In time, the word Torah assumed a  wider meaning, namely “instruction,” such as “The Torah of the  Meal Offering” (Lev. 6:7) or “The Torah of the Nazirite” (Num. 6:21). In the Wisdom literature, Torah is equated with human wisdom (Prov.1:8). And in the post exilic period (6^th cent. BCE),  Torah referred to the substance  of the Pentateuch (Neh. 8:8) .

In the Rabbinic literature, Torah  refers not only to the “written Torah,” but also to “the Oral Torah,” transmitted from one generation of sages to another. The First was accepted by the Sadducees, and the second by the Pharisees. The Mishnah (3^rd cet. CE) and then the Talmud represent a collection of the oral Torah finally redacted in the 6^th cent. CE.

In the present time, the term Torah can refer to the Five Books attributed to Moses, to the entire Hebrew Bible, or even to the entire corpus of Jewish teachings.

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