From the Virtual Desk of the OU VEBBE REBBE Question: There is now an excellent cosmetic system of an eyeliner which lasts for at least three years. It is done by injecting a dye into the skin of the eyebrow. Is this included in the prohibition of tattooing? Answer: It is forbidden to make a mark on one’s body by means of piercing the skin with a needle and inserting any type of coloring. It is true that there are opinions that only that which is considered “writing,” which the pasuk (Vayikra 19:28) mentions explicitly, is forbidden from the Torah. However, the Ra’avad and Rash Mishantz (on Torat Kohanim, Kedoshim 6) apply the Torah prohibition to any sort of marking, and there are implications of this same approach in several other poskim (see Minchat Chinuch 253; Pitchei Teshuva, YD 180:1; B’Mareh Habazak, II p. 81). Additionally, even those who deny a Torah prohibition in this case seem to agree that there is a rabbinic prohibition. Harav Ezra Basri (Techumin pp. 282-287) advances an approach that there may not be an absolute rabbinic prohibition on non-writing markings but only a lower level, subjective problem of mar'it ayin (people may confuse his action with the prohibition), which may not apply in this case (see article). Based on additional leniencies attributed to minority opinions, he allowed a woman who had no eyebrows to undergo the treatment, citing that avoiding the embarrassment of her situation warranted relying on minority opinions. Despite the fact that his analysis leans more toward leniency than that of our mentor, Harav Shaul Yisraeli, Rav Basri, too, does not seem seems to allow the practice for the average woman. Some Rishonim (Rivan and Ritva on Makkot 21a and Sefer Hachinuch 253) describe the prohibited act of tattooing (k’tovat ka’aka) as something which stays on the body kol hayamim (literally, all the days).Thus, one might claim that an eyeliner which lasts for “only” a few years would be halachically different. However, the Nimukei Yosef (Makkot 21a) describes k’tovet ka’aka as lasting “a long time.” Since no one takes issue on the Nimukei Yosef and one could consider something which lasts three years as permanent and included in kol hayamim, one should not be lenient with any such sub-dermal marking unless it can be classified as lasting “a short time.” Ed. note: Children's tattoos which are colored ink transfers to the surface of the skin (which wash off with soap and water without leaving a trace) are not forbidden by the halachot of K'tovet Ka'aka. However, when asked about them, the Vebbe Rebbe used the term "Ta'am Lifgam"; they leave a bad taste in one's mouth, from a Jewish per spective, that is. Parental discretion advised. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at
www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to
lists@eretzhemdah.org with the message: JoinHemdatya - Please leave the subject blank. One who steers us clear of treacherous paths does us no less good than one who shows us the right way. I was taught the trade of a tailor - and I learned to put it to good use - careful to fix what was old - and not to ruin what was new Wrath is one of the greatest sins - so much so that even if one finds it necessary to get angry, one must still seek permission... REASON The Torah (Sh'mot 3:5) says: "AL TIK RAV HALOM" (do not draw near. The Sages expound: Drawing near means KEHUNA, just as you say: "The stranger who draws near shall die" (Bamidbar 1:51). Indeed, Onkeles [in Aramaic] translates the words: KACH ET AHARON (Vayikra 8:2) as: "Draw Aharon near". When there is no Kohen, a Levi or Yisrael is called in his place, and his name is followed by BIMKOM KOHEN. REASON It is essential that a non-Kohen not be thought to be a Kohen, so that no one gives him a "Kohen's gift" by mistake. WORDS OF WISDOM WORDS OF WIT by Shmuel Himmelstein "Trust in HaShem", said R' Chaim, "for He will help." Meanwhile, the price of wood jumped, and by the time the shipment had been cleared through customs, its value
had skyrocketed. The merchant made thousands of rubles additional to the profit because of the delay. "In that", said R' Chaim, "you differ from the poor. The poor see HaShem's involvement each day, whilethe rich see it only at rare intervals." Initially, the events appear accidental: Eliezer happens upon Rivka at the well, while Yitzchak perchanches Rivka approaching as he finishes his afternoon prayers. But as the story unfolds, we discern that these seemingly random encounters are triggers for a series of events that could only have occurred if each of the partners acted in a particularly spiritual fashion that was perceived by the other. Rivka, for example, displays the essential characteristic of modesty. For even as she approaches Yitzchak from afar, she inclines herself, then veils herself. And after Eliezer recounts Rivka’s actions at the well and in Lavan’s house, Yitzchak further understands that she has the essential qualities of chessed and emet. As for Yitzchak, our rabbis teach that his supplication in the field was the forerunner of the mincha prayer, that he prayed at the spot where Hagar’s prayers were answered, and that he was, in fact, bringing Hagar (Keturah) back as a new wife for Avraham following Sarah’s death. How could Rivka not have been impressed with such a show of dedication? The ultimate indicator, however, is spelt out in the succession of events that follow. For, “Yitzchak brought her [Rivka] into the tent of Sarah his mother; she became his wife, and he loved her.” With Rivka’s entry into the tent, the Midrash tells us, the three major components of Jewish family life present in Sarah’s lifetime now returned. These were the Shabbat light that burned from one Shabbat to the next, the dough that was always plentiful, and the cloud that hung over the tent. These miraculous events symbolize the three pivotal mitzvot incumbent on women in the home - lighting the Shabbat candles, separating the challah, and niddah, the laws of familial “separation.” Rivka, it seems, emulated Yitzchak’s mother. Could there be a greater blessing for a Jewish family than that? Sincerely yours, Menachem Persoff, Director, Israel Center [The Chayei Sara Homepage]
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