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• W95657002 abstract "You shall not any in your flesh for the dead, nor imprint any marks on you; I am the Lord (JPS 1917). You shall not in your flesh for the dead, nor incise any marks on yourselves; I am the Lord (NJPS 1985). In the ancient world during biblical times, the branding tattooing of both animals humans were commonly practiced. Currently, there is fashion among the younger generation to have portions of the body tattooed. There is, therefore, an intriguing question to ask: How should we understand the prohibition of in Leviticus 19:28? Clearly, the translations above reveal real problem: The earlier translation distinguishes between cuttings imprinting(s). The later translation, on the other hand, links make gashes with incise. Neither, however, specifically mentions branding. Or, does one of the terms in the Torah mean branding? Should we restrict the meaning of the prohibition of tattooing not consider that it covers branding, or vice versa? Perhaps the Torah means to prohibit both tattooing branding of human beings. If so, why then has only tattooing remained in the halakhic literature? Which is the likely meaning in the Torah? In The American Heritage Dictionary of the English Language (1992), (1) branding is defined as a mark indicating identity or ownership, burned on the hide of an animal with hot iron.... mark burned into the flesh of criminals .... mark of disgrace or notoriety; stigma.... The same dictionary, using similar terms, defines tattoo as A permanent mark or design made on the skin by process of pricking ingraining an indelible pigment. Both historically in modern usage, these are two distinct independent processes. The prohibition against which appears in Leviticus 19:28, is hapax legomenon: that is, it is mentioned in the Hebrew Bible only once. Biblical hapax legomena play large part in disputes over Bible translation, since they offer no comparison with other biblical texts, fundamental tool for translating its antiquated language. Onkelos (a first-century BCE translator of the Torah into Aramaic) renders the deep scratches in Leviticus as roshmin chaditin, which indicates written incisions; that is, tattooing. The Peshitta (2) translates the word as nokadata, word which directly refers to the process of tattooing. Nekuda is dot, creating the tattoo is made by continuous line of deep dots in the skin. In post-biblical literature, the word appears as an adjective. In Ben Sira, it appears with clear contextual understanding that veshorsham ad eretz ka'aka means and their root will be uprooted from its very basis. (3) This use offers us little help with the biblical term. The Mishnah (Makot 3:6) understands to mean tattooing. It specifies kochal, blue-colored eye paint, other colors, as the pigments used by Gentiles in their tattoos. Both the Babylonian Jerusalem talmuds (B. Makot 21a, J. Makot 3:6) deal with ka'aka. Rashi's exegesis of the verse gives the meaning a scratch or incision that is embedded deeply [in the skin], can never be erased, is done with needle, darkens [the skin] forever. also gives further explanation of the process of tattooing in his interpretation of the Talmud (B. Makot 21a): He [the person who tattoos himself] writes first on his flesh [skin] with sam or sikra [two kinds of ink or paints], then he makes incisions into the skin with needle or with knife. The paint penetrates between the skin the flesh, can be seen all the days [lasting for his lifetime]. It is called pointurer in Old French [which means many small prickings of the skin]. (4) When Rambam summarized this halakha he wrote: ketovet which is mentioned in the Torah, is [deep] scratch on the flesh, filled with blue [paint] or ink or other lasting colors, as was the custom amongst the Gentiles to do [in honor of] their pagan gods. …" @default.
• W95657002 created "2016-06-24" @default.
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• W95657002 date "2010-01-01" @default.
• W95657002 modified "2023-09-23" @default.
• W95657002 title "Ketovet Ka'aka (Leviticus 19:28): Tattooing or Branding?" @default.
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