Cosmetic Surgery: A Jewish View
If it does not serve a legitimate medical purpose, cosmetic surgery is
frowned upon by the Jewish legal tradition.
By Mark Washofsky
Referring to the
"debate" over cosmetic surgery in Jewish law, the author cites the
relevant value-concepts from the Jewish legal tradition. As a Reform rabbi, he expresses
his opposition to the practice as dissuasion--rather than as an outright ban as
a more traditional rabbi might--but his opposition represents a consensus that
transcends denominational boundaries. Reprinted with permission from the
author's book Jewish Living: A Guide to Contemporary Reform Practice, published by the UAHC Press (Union of
American Hebrew Congregations), 2001.
Jewish law prohibits us from causing physical injury (havalah) to ourselves without sufficient
justification. The debate over cosmetic surgery within the tradition
accordingly centers upon the precise definitions we give to this prohibition.
Some assert that, so long as a particular cosmetic procedure
is not unusually risky and is being contemplated for honorable reasons, the
surgery does not violate the guidelines set forth by our sources and sages.
Others, however, argue that cosmetic surgery, like all other
medical treatment, is permissible only for r'fu'ah,
for healing, for legitimate medical
purposes. The desire to improve one's physical appearance is, in and of itself,
not such a "legitimate medical purpose." Indeed, it may be viewed as
an act of arrogance, a desecration of the human form, and an example of
misplaced values: with all the important work that we need to do in the field
of medicine and healing, is the enhancement of physical beauty a proper end to
which we ought to apply our knowledge and resources?
Reform responsa view the latter position as the better interpretation
of Jewish teaching. Our reverence for the sanctity of the human body prohibits
us from the capricious manipulation of its form, and surgery intended merely to
improve one's physical appearance should be discouraged.
Not All Plastic Surgery is Merely Cosmetic
There are, of course, exceptions to this general rule. We
believe that reconstructive surgery, the restoration of one's appearance to an
approximation of its former state, is a proper medical objective and not merely
cosmetic. Surgery to correct what are generally regarded as regarded as
physical deformities is also permissible.
Moreover, for some persons "mere" cosmetic surgery
may serve a useful medical purpose in enhancing a sense of psychological and
emotional well-being. This is a determination which must be made in each
individual case, although we think the argument is too frequently raised and
too easily exaggerated. As we understand it, Judaism admonishes us to place
less emphasis than we are prone to do on material values and to concentrate
upon the development of deeper and more lasting measurements of self-worth and
satisfaction. We ought to resist undertaking surgery intended solely for the
improvement of physical appearance.
Piercing and Tattooing
By "surgery," we do not refer to such
comparatively non-invasive procedures as the piercing of the ear. In such a
case, since the community has long accepted these for cosmetic purposes, we
would have no objections, provided that the procedure poses no significant
health risk.
On the other hand, tattooing and more extreme forms of body
piercing, when not undertaken as part of a regimen of medicine or
reconstructive surgery, are most difficult to reconcile with Jewish tradition,
which commands us to strive for holiness and to treat our bodies with reverence
and respect. They are to be regarded as havalah,
as pointless manipulation of the human form, rather than adornment.
Rabbi Mark Washofsky,
Ph.D., is associate professor of rabbinics at Hebrew Union
College-Jewish
Institute of Religion in Cincinnati, Ohio, and serves as chair of the Responsa
Committee of the Central Conference of American Rabbis.
