Torah and Jewish Idea > Torah and Jewish Idea
does the Tanakh explicitly talk about drugs?
muman613:
This supports what I was just saying:
http://ohr.edu/yhiy/article.php/1474
From: Steve in Boston, MA
Dear Rabbi,
I have a tattoo and I heard recently that the rabbis said it’s wrong and that I couldn’t be buried in a Jewish cemetery. I started asking around and heard it’s just as bad to have the tattoo removed because it damages the body. I’m confused about all this, please help.
Dear Steve,
Not only did the rabbis say it’s wrong to get tattooed, it’s explicitly forbidden in the Torah: "You shall not print any marks in your flesh, I am G-d" (Leviticus 19:28). Our Sages explained that this is referring to the scratching of the skin and applying ink so the writing is permanent. Even though today's methods of tatooing are more sophisticated than in days of old, the process remains basically the same. According to the Rambam (Maimonides), the reason for the prohibition is because it resembles the practices of idol worshippers.
However, even though getting a "decorative" tattoo is considered a sin for a Jew, it doesn't disqualify one from being buried in a Jewish cemetery. This seems to be a widespread misconception, and many people have asked us this question. Unfortunately, there are many things that Jews do against the Torah either willingly or unintentionally, but that doesn’t prevent them from a Jewish burial. Tattooing is one of them.
Regarding having the tattoo removed, the Torah prohibition of tattooing only forbids scratching one’s skin to fill it with ink, not scratching in order to remove the ink. There is, however, a separate Torah prohibition against inflicting a wound upon oneself (Deuteronomy 25:3). Would the "wounding" and painful skin-grafting involved in removing a tattoo forbid it?
Someone once asked Rabbi Moshe Feinstein, of blessed memory, about a young woman who wanted to increase her marriage prospects by undergoing cosmetic surgery. He permitted it for the following reasons:
The Rambam writes: "A person is forbidden to inflict a wound, whether upon himself or upon others. And even…hitting someone in a hostile or insulting way…transgresses a Torah prohibition." From here we learn that the prohibition applies only when intended to damage a person, but not when it’s for his benefit. Similarly, the Talmud relates how one of the Sages lifted up his cloak when walking through thorns. "Skin heals, clothes don't," explained the Sage. Even though he was scratching his skin, it wasn't done in a hostile or degrading manner, but rather in order to protect his belongings. In addition, the mitzvah to "Love your neighbor as yourself" would allow someone to wound another, with his consent and for his benefit, as in a medical procedure.
Since the cosmetic surgery is for the woman's benefit and is done with her consent, it’s permitted. Likewise, a person may remove a tattoo, providing that the procedure is done by a recognized and qualified expert.
Rabbi Chanoch Teller relates the story of a young man from a non-religious upbringing who returned to traditional observance of Judaism. Remaining from his former lifestyle was a not-so-modest tattoo that he carefully kept hidden under his shirtsleeves. Before Yom Kippur, this young man went to the mikveh, the ritual bath, as is the custom. He embarrassingly tried to hide his tattoo, but slipped on the wet floor, revealing his mark of embarrassment to all. Utter silence, everyone staring at the sight, he couldn’t find the strength to get up. Then, an elderly Jew approached him: "Don't be embarrassed," said the old man, lowering his arm to help him up. "I also have a tattoo," as he pointed to the numbers tattooed by the Nazis on his forearm.
Sources:
* Maccot 21a
* Shulchan Aruch, Yoreh Deah 180:1
* Rambam, Idol Worship 12:11.Rashi in Maccot says the reason for the prohibition is a "gezerat hakatuv", simply because G-d said so.
* Iggrot Moshe, Choshen Mishpat 2:66
* Rambam, Hilchot Chovel U'Mazik 5:1
* Rabbi Chaim Pinchas Scheinberg, shlita, was asked specifically about removing a tattoo and he permitted it.
* Rabbi Chanoch Teller, It’s A Small Word After All
muman613:
Also this:
http://www.askmoses.com/en/article/587,2262376/What-is-the-Jewish-view-on-smoking-cigarettes.html#footnote3
What is the Jewish view on smoking cigarettes?
by Dr. Avraham Steinberg
Encyclopedia of Jewish Medical Ethics posted on www.medethics.org.il
The following is an excerpt from the section on Smoking in the Encyclopedia of Jewish Medical Ethics by Avraham Steinberg, M.D.:
Some rabbis rule that nowadays1 the dangers of smoking are known and, therefore, it is forbidden biblically to smoke.2 These Rabbis point to several biblical concerns such as "take heed to thyself and take care of thy life"3 and "take good care of your lives"4 and the prohibition of destroying one’s body.
Other Rabbis agree that smoking is a pernicious habit and should be strongly discouraged and prevented, if possible, especially among young people, but rule that there is no formal legal prohibition in Judaism.5
Almost all Rabbis agree that if a person is seriously bothered by being in a smoking environment, he may demand that smokers refrain from smoking in his presence or go elsewhere to smoke.6 The smokers must abide by that request even if they have to leave the house of Torah study.7 Smokers who harm others by their smoking must distance themselves from the public places. Similarly, in a private house one tenant can prevent another from smoking if the smoke penetrates the wall, doors and hallways into the non-smoker’s apartment. Smokers must be far enough removed from other people so that the non-smokers are not bothered or harmed by the passive smoking.8
Published with permission from www.medethics.org.il. Click here for complete article.
Footnotes
* 1. AM Ed. note: This is only in light of recent findings. Until the mid-late 20th century there was no Halachic opinion that prohibited it.
* 2. Responsa Be’er Moshe, Part 6 #160:9; Responsa Tzitz Eliezer, Part 15 #39 and Part 17 #21-22; Aseh Lecha Rav, Part 1 #42, Part 2 #1, Part 3 #18, Part 7 #67 and Part 9 #28. See also F. Rosner, Modern Medicine and Jewish Ethics, 1986, pp.363ff.
* 3. Deuteronomy 4:9
* 4. ibid 4:15
* 5. Chafetz Chayim, Zechor LeMiriam #23 and Lekutei Amarim #13 and Torat Habayit #4; Responsa Igrot Moshe, Yoreh Deah Part 2 #49 and Choshen Mishpat Part 2 #76; Responsa Minchat Shlomo Part 2 #58:6; Rabbi Y.S. Elyahsiv, Am Hatorah, 2nd edit, folio 3, 5742 (1982); Responsa Az Nidbaru, Part 9 #65; Responsa Mishanah Halachot, Part 9 #161; Responsa Beit Avi Part 4 #9:3; Yalkut Yosef Part 3 #216:12
* 6. AM Ed. note: This is not necessarily connected with the concept of "second hand smoke", but is a general Halachic concern when you do something that affects the air quality of those around you. See Talmud Bava Batra chapter 2.
* 7. Responsa Iggrot Moshe, Choshen Mishpat, Part 2 #18; Responsa Tzitz Eliezer, Part 15 #39 and Part 17 #22.
* 8. Responsa Tzitz Eliezer, Part 15 #39.
Zenith:
muman613,
Deut 4.9 and 4.15 don't talk about injures, but instead, if they are not picked out from their context, and their meaning is clear:
--- Quote from: Deut4.9 ---But beware and watch yourself very well, lest you forget the things that your eyes saw, and lest these things depart from your heart, all the days of your life, and you shall make them known to your children and to your children's children
--- End quote ---
--- Quote from: Deut 4.15 ---And you shall watch yourselves very well, for you did not see any image on the day that the Lord spoke to you at Horeb from the midst of the fire.
--- End quote ---
- it's a "take heed not to make yourself idols" thing. It's not about health.
while Deuteronomy 25:3 speaks about punishing another, not self-infliction. and the tattoo is too different than smoking and drinking alcohol.
So perhaps it is not biblical the commandment not to harm yourself (e.g. by means of smoking, alcohol, etc.)
muman613:
Zenith,
Here it goes again... I know that the Torah does give us the imperative that we must not harm ourselves. This is derived from multiple sources in Tanakh...
Here is another discussion which hopefully will support my point...
http://www.vbm-torah.org/archive/salt-bereishit/02-10noach.htm
PARASHAT NOACH
By Rav David Silverberg
After Noach's emergence from the ark, God speaks to him and presents several laws, including a number of laws relevant to murder, beginning with the warning, "But I will make a reckoning for your lifeblood…" ("Ve-akh et dimkhem le-nafshoteikhem edrosh" – 9:5). This verse is generally understood as the origin of the prohibition of suicide; God here warns that He will "make a reckoning" for the souls of those who take their own lives.
The Gemara in Masekhet Bava Kama (91b) searches for a source for the prohibition of chovel be-atzmo, inflicting injury upon oneself, and initially points to this verse as the Biblical source. The Gemara then dismisses this proof, noting that one could easily distinguish between taking one's own life and injuring oneself, and therefore cites a different source for chovel be-atzmo.
Rav Shimon Moshe Diskin, in his work Mas'at Ha-melekh (on the Rambam's Hilkhot Rotzei'ach), raises the question of why the Gemara even considered pointing to the prohibition against suicide as the source for the prohibition of chovel be-atzmo. Murder and bodily harm comprise two separate prohibitions and separate halakhic categories. Why would the Gemara raise the possibility of merging suicide and self-inflicted injury into the same prohibition? This question becomes particularly troubling in light of a comment by the Meiri indicating that the Gemara in fact concludes upon this verse as the source for chovel be-atzmo. The other verse cited by the Gemara serves merely to clarify that we draw no distinction between taking one's own life and causing oneself injury, but the actual source of the prohibition of chovel be-atzmo is this verse in Parashat Noach. Why would the prohibition of suicide – which is, essentially, murder – also include the prohibition against self-inflicted injury?
On the basis of this discussion in the Gemara, Rav Diskin establishes that Halakha does not classify suicide under the general category of murder. The prohibition of retzicha (murder) is defined by Halakha as taking somebody else's life. When God issued this warning to Noach forbidding suicide, He did not broaden the parameters of retzicha to include taking one's own life; He rather introduced a new prohibition, that stands separate and apart from the prohibition of murder. The Gemara in Bava Kama thus addresses the parameters of this prohibition, questioning whether it refers specifically to suicide, or even to self-inflicted injury.
The One and Only Mo:
muman, you were such a hippie back then, huh? :dance: :dance: :dance:
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