The tattoo would clearly be ossur solely as a davar hamayvi l’day hirhur and as such there can be no downside davening so lengthy as it’s coated. There’s a guy who comes into my library all the time with a tefillin tattoo. One of these days I’m going to ask him about it.
Now he prays with tefillin daily. Ibn Ezra doesn’t establish the “some” in “some say.” Nonetheless, his comment pig farrowing pen factories is telling. Typically, יש אומרים precedes an attributed assertion to which Ibn Ezra will object.
Krochmal regards the reference to Elisha’s “wings” (Shab. 44a; Yer. Ber. 4c) as indicating that he was one of many first of the excessive clergymen to put on the tefillah (“‘Iyyun Tefillah,” pp. 27 et seq.). Zakkai never went 4 ells without tefillin; neither did his pupil Eliezer (Yer. Ber. 4c). (c. 100 C.E.) gives instructions as to what shall be accomplished with tefillin found on the Sabbath, making a distinction between old and new tefillin (‘Er. x. 1), a incontrovertible fact that clearly indicates the extent to which they were used. Even the slaves of this patriarch wore tefillin (Yer. ‘Er. 26a). Bathyra refers, about a hundred and fifty C.E., to the tefillin which he inherited from his grandfather; these had been inscribed to the dead woke up by Ezekiel (xxxvii.; Sanh. 92b). In the next centuries they have been used to an rising extent, as seems from the numerous sentences and guidelines referring to them by the authorities of the Babylonian and Palestinian Talmuds.
The law in regard to tefillin, subsequently, which didn’t demand obedience at the peril of life, had not taken such a deep maintain upon the individuals as different laws (Shab. 130a; R. H. 17a; Yer. Ber. 4c; Pesiḳ. R., ed. Friedmann, p. 111b). However, it must not be inferred from this assertion that the tefillah was not worn to any great extent (Rodkinson, “Ursprung und Entwickelung des Phylacterien-Ritus bei den Juden,” p. 5), however merely that it was not typically worn. Zach, I am certain that that post is smart to somebody, however I am not that individual.
As tattoos become more well-liked in up to date society, there’s a need to strengthen the prohibition towards tattooing in our communities and counterbalance it with education concerning the traditional idea that we are created b’tzelem Elokim. But, however distasteful we may discover the apply there is no foundation for limiting burial to Jews who violate this prohibition and even limiting their participation in synagogue ritual. The fact that someone may have violated the laws of kashrut at some point in his or her life or violated the laws of Shabbat would not benefit such sanctions; the prohibition against tattooing is actually no worse.