We Are Wanted Back Home!

Sometimes reading a verse in the Torah triggers off an unexpected association. In this week’s Parasha, we are told that we are G-d’s children – “Banim Atem La’shem Elokeichem” – this lofty ‘Yichus’, the Torah continues, comes with heightened responsibility. Noblesse Oblige – We are to respect ourselves for who we are and where we came from, and therefore we must treat our own bodies with respect: “Lo Titgodedu Ve’lo Tasimu Korcha Bein Einechem La’met” – You shall not make gashes in your flesh, nor shave your head between your eyes for the dead”, (Devarim 14:1). This same requirement is mentioned elsewhere in the Torah in cojunction with the similar prohibition against tattooing one’s body, (Vayikra 19:28).

While a gash will heal with time, and shorn hair will grow back – a tatoo can remain forever.

This brings to mind a number of Halachic dilemmas regarding tattoos, which I was confronted with during my service as Rav of Merkazei Klita, Absorption Centers. One such question was posed by an Oleh from the U.S. who had recently embarked on a new spiritual path, becoming a Ba’al Teshuva. During his former life he had rather unfortunately decided to tattoo the image of a naked woman upon his left arm. Understandably, in his current situation he was reluctant to exhibit his tattoo in public and was therefore careful to always wear a long-sleeved shirt. What was he to do, though, when it was time to adorn himself with the Tefillin every morning? Should he daven in private and not in Shul as part of a minyan? Should he put the Tefillin on his right arm instead of the left? When counselled, Rav Mordechai Eliyahu zt”l felt that no Halachic adjustments or leniencies would be needed. Embarrassment could be avoided by simply putting the Tefillin on at home and coming to Shul only after having them recovering the exposed arm. At the same time, R. Eliyahu advised that he turn to medical experts to determine whether the problematic tattoo could be removed without violating the same prohibition a second time. [Interestingly, in Teshuvot Minchat Yitzchak (3, 11) Dayan Weiss has a Teshuva dealing with this same exact situation].

A similar question was posed by a young lady who had grown up in a traditional family. On an outing with some friends, they had perhaps drunk more than they should have, and overcome by a temporary lapse of judgement and decided to tattoo themselves in order to ‘beautify’ their bodies. Subsequently, this young woman regretted what she had done, and remorsefully searched for a way out, on order to avoid bringing shame to her family. In this case Rav Eliyahu zt”l suggested consulting medical experts to ascertain whether a certain salve could be applied to remove the tattoo.

Returning to the verse from this week’s Parasha, it is interesting to note that the words “Lo Titgogedu” were granted an additional – and markedly different – interpretation in the Talmud. In Yevamot 14a we are told that the words of this verse contain a warning that the community must not torn apart. One may not divide up a Jewish community into competing, divisive, groups: “Lo Titgodedu – Lo Ta’asu Agudot Agudot”. Don’t allow a single community, to be torn apart – each partial segment appointing their own Batei Din.

The Talmud explains that although the simple meaning of the words “Lo Titgodedu” bear no relevance to the question of communal unity, this is hinted to by the Torah’s exact wording. Were the Torah’s sole intention to speak of defaming the body, it would have utilized the more exact, and grammatically apt form of “Lo Tagudu”. The Choice of the word “Titgodedu” hints to the additional meaning: do not squander your unity by creating “Agudot Agudot” – many communities.

The Ha’Emek Davar deals with the obvious question: The two meanings of the prohibition of “Lo Titgodedu” – Not to inflict self-harm to the body, and not to allow the community to splinter into divisive competing groups – seemingly have no connection to one another: How, then, can these two wholly disconnected commandments be derived from this one single verse?

The Ha’Emek Davar answers that the beginning of the verse (“Banim Atem La’shem Elokeichem”), provides the link which connects these two disparate concepts: If we are all the shared children of one G-d there can be no justification for splintering apart into different communities. Children of one father must remain united standing side by side while jointly keeping Torat Hashem.

Those coming on Aliyah today are confronted with a plethora of different communities – where should they move? Which community should they join? Sadly, it is hard to visualize us all joining to form one cohesive community – perhaps this is one of the reasons we anticipate the arrival of Mashiach…

A lot still needs to be done to bring all G-d’s children together, and yet the first step is by realizing that this is our home – we have no other! – come back home and help us learn to stand together!