It would be irresponsible to advise you whether or not you should convert without knowing you personally. However, tattoos should not be a serious factor in your decision. While there is a Torah prohibition not to have tattoos done,[1] this applies only to Jews. Therefore, people should and a rabbi would know that you did nothing wrong, and they are obligated not to cast aspersions on your worthiness as a convert. (In any case, the act of conversion itself demonstrates that someone wants to make a major change in his life.) Furthermore. there is not even a clear obligation to remove a tattoo, as the main problem is arranging to have it put in one’s flesh, not its existence there.[2] If your tattoos involve themes of paganism or obscenities, it is proper to keep them covered whenever possible.[3]
That being said, we understand your feelings and encourage you to take steps to avoid situations in which you will be embarrassed in the future. When living as a religious Jew, your (visible) tattoos are likely to make you stand out in a manner that does not do justice to your commitment to Torah observance. You may choose either to keep the fact that you are a convert under wraps or to proudly share with others the lofty status you have attained; many rabbinic sources praise conversion as a brave and laudable step. In any case, you probably will not want to draw attention to awkward elements of the past, which tattoos are likely to do. Therefore, we recommend trying to remove the tattoos for personal reasons, rather than halachic ones.
Let us take a quick look at some of the procedures for removing tattoos. You should consider your options now because some procedures are problematic for a Jew. Therefore, if a certain procedure is something you want to pursue (we do not give medical advice), the best time to do so is likely now.
One simple procedure (with moderate results) is to apply a chemical cream that fades the color of the tattoo over time. This is permitted for a Jew, which is important because even if you start the treatment immeditately, your conversion may take place before the treatment is completed.
Plastic surgery (which is uncommon for tattoos) requires cutting the body and is halachically problematic because a Jew may not deliberately cause injury to his body, even if it will eventually heal.[4] While there are grounds for leniency when surgery is done to improve or beautify the body and not damage it,[5] it is best avoided when alternatives exist.
Laser treatment, which breaks up the dyes and allows them to be removed naturally by the body, is usually not problematic because typically, there is no damage caused, or at most minor scarring.[6]
A final system is called “cover up,” in which one injects new dye that makes the tattoo only faintly visible. The problem with this method is that the new dye is actually a new tattoo, albeit with barely noticeable color. Nevertheless, there is logic for leniency, as there is some question as to whether the full prohibition of tattooing applies only to writing or whether any mark is equally forbidden.[7] If inserting any mark is fully forbidden, then the cover up injection is likely included in the prohibition. If, however, simple marking is prohibited only Rabbinically, and especially if it is forbidden only because it looks like tattooing, then it is possible to claim that it is permitted when it is done in order to make the previous marks less noticeable. Furthermore, the full prohibition may not apply to a technical need, such as marking a slave (obviously no longer in practice).[8] If this opinion is true,[9] it is likely applicable when the purpose of the injection is to minimize an existing tattoo. (B’Tzel HaChochma[10] analyzes cover up at great length and views it as a reasonable option when necessary for mitzva purposes.) Nevertheless, as noted above, it is worthwhile to perform the cover up procedure before converting.