Natives in Ecuador's Amazon Rainforest use the juice of a local fruit to make temporary tattoos similar to henna tattoos

Tattoos are growing in popularity today and many young people want them, as a way to “express themselves.”  Most Jewish people know about the Jewish taboo against tattoos but don’t understand it and even feel like a “Jewish” tattoo could connect them more with G-d.

But is this really true? Can a tattoo really connect you closer to Hashem (G-d)?

Many practices in Judaism are forbidden because they are associated with paganism and idol-worship: two of the biggest sins a Jew can commit.  Maimonides, otherwise known as the Rambam, was a famous 12th century scholar of Jewish law and thought, who is one of the most respected commentators on the Torah and its laws.  He explains that tattoos are forbidden because they are related to pagan rites.  Pagans and idol worshipers used to use tattoos as ways of connecting to their “gods.”  Hashem declared this practice is not how we are supposed to worship Him.

People deciding they want to use tattoos to feel “closer” to G-d is the result of emotions only.  They may “feel” closer – but it actually brings them further from G-d.

So what is someone to do when they want a tattoo but also want to feel close to Hashem?  There is a solution: Temporary tattoos!  And I’m not talking about the ones you used to rub on your arm as a kid – I’m talking about the ancient and popular practice of henna tattooing.

In my travels, I have found temporary tattoos to be a popular alternative almost everywhere I’ve visited.  In India and Nepal, henna tattoos are very common and extremely popular with the tourists. In the US, you can sit on any beach or stroll along any boardwalk and someone is bound to offer to do a henna tattoo for you.  Even in the Amazon Rainforest, the local natives offered to give me a tattoo using the juice of a local fruit!  Maybe during your travels you’ve seen henna tattoos and wondered if you’re allowed to get them – and you are!

Henna tattoos are permitted in Judaism because they disappear after 2-3 weeks.  They’re not permanent and do not involve cutting the skin at all.  Yet, they are popular and attractive, giving the impression of having a real tattoo – but it is one you can change whenever you you’d like.  They’re a great solution to the problem of tattoos in Judaism!

Picture is from Belize where I went Scuba Diving for a couple of weeks in 2006

May a Jew be Buried At Sea?

Burial at sea is a big topic now because of the recent events regarding Osama Bin Laden. He was killed by the United States Marines and his remains were dropped into the Arabian Sea. Muslim leaders are now debating whether it was okay according to Islam to do this.

What does Judaism say about burial at sea? Can a Jew be buried at Sea?

In traditional Orthodox Judaism burial at sea is prohibited. The problem with a Jewish burial at sea begins before the burial. Burial at sea nowadays usually means that the ashes from a cremated body are poured into the ocean. Orthodox Judaism does not permit cremation therefore there cannot be any ashes to bury at sea. Reform Judaism will do burials on cremation and will also do burials at sea.

Judaism permits burial at sea if the person died on a sea voyage far from land. Dead bodies carry a lot of diseases and could cause an epidemic to those on board. In such a situation a Jewish burial at sea would be permitted. Cremation is also permitted when the dead body poses a risk to the living. Cremation was a common practice in times of war, famine, drought and plagues where there were too many bodies to physically dig holes for.

With today’s advanced mining machinery we have the ability to dig big holes quickly; perhaps cremation would not be permitted by Jewish Law. Please G-d the Rabbis should never need to deal with this question.

So back to Mr. Osama Bin Laden: I understand the United States burying him at sea. This would be to prevent his burial site becoming a shrine. But was it okay according to Islam?  Islam permits burial at sea in the event were the body could not be brought back to land. Islam also permits burial at sea if there was a risk of the enemy digging up the body to mutilate it. Thus said, I think there are enemies of Osama Bin Laden who would happily have dug up his grave and mutilated the body. However, I am a Rabbi and probably don’t have authority to decide on Islamic law… oh well, I’ll leave it to the Imams to decide!

Rabbi Menachem M. Schneerson suggested in a letter that “as a segulah and protection against accidents, one should have a sidur (Prayer book), Tehilim (Psalms), Tanya and a tzedakah box (Charity box) in his car.” The Rebbe then mentions in the letter that it is appropriate to publicize this.

Most Chabad Chassidim will take along the above-mentioned even if they are traveling by plane, boat, train, or going anywhere for that matter.

I have long had the custom to travel with a mezuzah, one, for the extra protection, and two, because one should put up a mezuzah on their door post if they will stay at a fixed place for more than 30 days. It does occasionally happen that I will rent a room for more than a month.

In the attached picture with this post, I am on top of Mt. Kilimanjaro, the highest mountain in Africa. I am holding a picture of the Lubavitcher Rebbe which has Tefilas Haderech printed on the back, and the white thing is a mezuzah.

To read about my Mt. Kilimanjaro climb:

http://travelingrabbi.com/2005/08/01/kilimanjaro-climb/

May a Jew go to Egypt?

The Torah seems to mention three times that there is a prohibition for a Jew to go back to Egypt. The Rabbis give a number of reasons why going back to Egypt would be an affront to G-d who took us out. The Arizal also says that there are no spiritual sparks left there for a Jew to elevate in Egypt so why go?

Overall the prohibition is on going back to Egypt to live there. The Rabbis largely do not have a problem with a Jew going to visit Egypt.

‘So go to the pyramids, go’… Well maybe now is not a good time to visit Egypt. It may be good to wait for things to cool down a bit. I was there in 2005 a couple days after the Sharm el-Sheikh bombing (maybe that was not a good time to go either), so if you are going to visit Egypt than timing is important.

Ridding a horse at sunset around the pyramids was my highlight. I did not get a chance to visit the Egyptian 1967 war museum. I am very curious to know what it shows.

Here is a good article about the prohibition of against living in Egypt

http://www.chabad.org/library/article_cdo/aid/976660/jewish/The-Prohibition-Against-Living-in-Egypt.htm

In Israel where there are seven days of Chag on Sukkot and Pesach, Yizkor is said on the seventh day. Outside of Israel where eight days are celebrated, Yizkor is said in the eighth day.

When does one say Yizkor if they are from outside of Israel visiting Israel over the chag or vice versa?

Firstly, it is important to note that it is permissible to say Yizkor alone in a place where one has no Synagogue or minyan.

One should say Yizkor in accordance to where he lives. If visiting Israel than Yizkor is said on the eighth day, and an Israeli citizen visiting outside of the Israel should say Yizkor on the seventh day.

On Shabbat it is forbidden to pour water on to the ground because this would be part of work that is associated with growing crops.

When camping over Shabbat you can make a washing station where you pour water over rocks and not directly onto the ground. This is fine on Shabbat.

Here are  pictures of two water stations we made.