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I argue here based on the Gemara (Makos 21a), the Shulchan Aruch (YD ยง 180), and other sources, that when (1) a particular tattoo is in fact non-idolatrous; and (2) the very nature of the particular tattoo is such that it can be objectively presumed to be non-idolatrous, it is permissible under normative halacha. This applies, for example, to permanent ...



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