Is It Forbidden to Write on Your Skin? Understanding the Torah’s View on Tattoos and Temporary Ink

Is it permissible to write on your hand with a pen or is this in the category of a tattoo?

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The Mishnah in Makkot (21a) states: “One who writes a tattoo — if he wrote without engraving, or engraved without writing — is not liable until he writes and engraves with ink, kohl, or any marking substance.”

Tosafot (Gittin 20b) explain: “According to Torah law, there is no prohibition unless one both writes and engraves with ink or kohl, as stated in Makkot. However, there may be a rabbinic prohibition in some cases.”

By contrast, Tosafot HaRosh writes that there is no prohibition at all unless both writing and engraving occur together.

Rambam’s Ruling

Maimonides (Rambam, Hilchot Avodah Zarah 12:11) defines the Torah’s prohibition as follows: “The tattoo mentioned in the Torah is when one scratches the skin and fills the incision with ink, kohl, or any coloring substance. This was the practice of idolaters, marking themselves for their gods as a sign of servitude. From the moment one engraves and fills it with color, he is liable. If he wrote without coloring, or colored without engraving, he is exempt until he both writes and engraves.”

At first glance, this seems to imply that even marking the body with ink alone — without engraving, might be discouraged, though not under the full Torah prohibition.

The Minchat Chinuch: Temporary Ink Is Not a Tattoo

The Minchat Chinuch (Mitzvah 253) discusses this law, citing the Beit Shmuel (Even HaEzer 124:16), who holds that writing without filling it in with ink is a rabbinic prohibition.

However, the Minchat Chinuch concludes that even this minor prohibition only applies when the writing is permanent — like a carved tattoo that cannot be erased. If the writing is temporary, such as ordinary ink or marker on the skin that can be washed off easily, there is no prohibition at all.

The Divrei David: No Prohibition Without Imitating Pagan Practice

The Divrei David (vol. 2, Yoreh De’ah 30) cites Be’erot HaMayim, who interprets the Rambam’s language carefully. Since Rambam did not say that one receives lashes (makkat mardut) for writing without engraving, it follows that only those who imitate pagan tattooing practices — engraving and coloring together, violate the Torah. Simply writing on the skin without that intent or permanence is not included in the prohibition.

The Shevet HaLevi: Clarifying the Distinction

Rabbi Shmuel Wosner (Shevet HaLevi, vol. 3, siman 111) challenges the Minchat Chinuch’s reading. He explains that the Beit Shmuel referred to one who scratched the skin but didn’t fill it with ink — not to someone who merely wrote on the skin’s surface.

Therefore, according to most authorities, writing with ink or pen on the skin is not forbidden, since it involves no engraving, permanence, or idolatrous intent.

Halachic Conclusion

Since nearly all halachic authorities rule leniently — and even Rambam’s wording does not definitively prohibit it, this case falls under a doubtful rabbinic issue. When combined with the Minchat Chinuch’s position that temporary ink poses no concern, and with the views of the Rosh and Rif that one is only liable when inscribing God’s name as a tattoo, the ruling is clear that it is permissible to write on your hand or skin with a pen or marker for temporary purposes — such as a phone number or reminder. There is no concern of violating the Torah’s prohibition of tattooing.

— Rabbi Shay Amar, Halacha Division, Hidabroot