Circumcision+in+Jewish+Communities+(USA)

=Circumcision in the Jewish Community = toc //by Isobel Connors //

Introduction
Judaism in the United States functions as both religion and culture, and circumcision is significant rite of passage in both contexts. While routine neonatal circumcision is primarily an aesthetic choice in the United States, circumcision has great religious and cultural significance in Jewish communities ("Brit Milah," 2016; Freeman, 2011; Ladizinski, Rukhman, & Kachiu, 2014).  To understand better circumcision's cultural significance, one must first understand some fundamental aspects of the Judaic worldview. According to Koltko-Rivera (2014) Rokeach separates worldview beliefs into three categories: 1) existential beliefs—those beliefs that are descriptive in nature and assert what does and does not exist; 2) evaluative beliefs—beliefs that assess significance and worth; and 3) pre-and proscriptive beliefs—beliefs that encompass values of what should and should not be done, and how to approach situations and tasks. Utilizing this model, one can see the connection between Jewish cultural beliefs and the practice of circumcision.

Judaism is a monotheistic faith, and thus practicing Jews believe in the existence of one true //G-d// ( Ladizinski, Rukhman, & Kachiu, 2014 ). Unlike Christianity, members of the Jewish faith do not believe in the notion of “original sin” (Ladizinski, Rukhman, & Kachiu, 2014), rather, their worldview emphasizes the existence of free will: one is not born with sin, but develops an inclination to sin in adulthood (Ladizinski, Rukhman, & Kachiu, 2014).
 * Existential Beliefs **

Evaluative Beliefs
With regards to evaluative beliefs, the Judaic worldview understands //G-d// as benevolent, omnipresent, knowable on the one hand, but jealous and angry on the other ( Ladizinski, Rukhman, & Kachiu, 2014 ). One way in which to appease His jealousy is through the ritual of circumcision. Within Judaism, circumcision is characterized as good, holy, and necessary: the practice represents the covenant between God and Abraham (Ladizinski, Rukhman, & Kachiu, 2014). The image below depicts Abraham's covenant:



Pre- & Proscriptive Beliefs
Within Judaism, the Torah is the authoritative text and contains 613 //mitzvot// (i.e. commandments), and like other religions, members of the Jewish faith believe that one should not sin (Ladizinski, Rukhman, & Kachiu, 2014). While adherence to these //mitvot// vary based on movement (i.e. sect), the covenant of circumcision is a central practice within all movements of the Jewish faith; according to the Torah, “it is //G-d//’s will” (Genesis 17:10). Jewish law prescribes that, on the eighth day after birth, all boys must be circumcised in a ritual ceremony known as the //brit milah// (also referred to as a //bris//) (Freeman, 2011; Ladizinski, Rukhman, & Kachiu, 2014). This rite of passage symbolizes the child’s parents’ partnership with //G-d//, and demonstrates that “perfection requires human effort” (Freeman, 2011).

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Brit Milah: The Bris Ceremony
<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">The Hebrew //brit milah// translates in English to the "Covenent of Circumcision" (Oppenheim, 2016). Though specific aspects of the ritual shift from movement to movement, many aspects of the ritual are practiced by all Judaic movements. The //brit milah// ceremony takes place between sunrise and sunset on the child’s eighth day after birth ("Brit Milah," 2016; Ladizinski, Rukhman, & Kachiu, 2014; Oppenheim, 2016). Although some parents hold this ceremony at home, the traditional //brit milah// is performed at the family’s synagogue ("Brit Milah," 2016). This rite of passage takes place in front of friends and family, who are invited to the synagogue to watch the //brit milah// ceremony (“Brit Milah,” 2016).

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Central Figures
<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Several key players take part in the //brit milah// ritual. In more orthodox movements in which sex segregation is practiced, a husband and wife server as the //kvatters,// or messengers, who pass the child along from mother to father. In this orthodox tradition, the mother carries her child to the entrance of the synagogue, at which point she passes him to the female //kvatter//, who walks the child to her husband, who then passes the child to his father ("Brit Milah," 2016). Once the child is at the front of the synagogue, he is placed on the lap of the father’s representative, the //sandek//, who holds the child still during the circumcision ("Brit Milah," 2016). To be selected as a //sandek// is a great honor within the Jewish faith ("Brit Milah," 2016). The most well-known figure in the //brit milah// ceremony is the //mohel//, or ritual circumciser. He begins by reciting a blessing in Hebrew, and then performs the ritualized circumcision. Once the circumcision is complete, the mohel blesses and names the child in front of the congregation ("Brit Milah," 2016; Ladizinski, Rukhman, & Kachiu, 2014). The following clip depicts the role of the //mohel// in the //brit milah// ceremony (Lustosa, 2015):
 * <span style="font-family: 'Times New Roman',Times,serif; font-size: 110%;">[CONTENT WARNING: This clip contains a detailed depiction of the circumcision cutting.] **

media type="youtube" key="ruHaNXgdSeQ" width="420" height="315" align="center"

<span style="font-family: 'Times New Roman',Times,serif; font-size: 110%; line-height: 1.5;">Cultural Controversy: Metzitzah B'peh
<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Over the past decade, the //brit milah// has become a topic of controversy due to the tradition practice of //metzitzah b’peh//—a traditional practice in which the //mohel// uses his mouth to suck blood directly from the circumcision wound (Leas & Umscheid, 2015). In 2004, this practice came under fire when the Center for Disease Control & Prevention (CDC) launched an investigation into a series of neonatal outbreaks of Herpes Simplex Virus 1 (HSV-1) in New York City (Center for Disease Control & Prevention [CDC], 2012). The investigation revealed that 11 children contracted HSV-1 from a //mohel// practicing metzitzah b’peh (CDC, 2012). Many mohels responded to these public health concerns by modifying the mitzitzah practice, utilizing a small tube through which the mohel sucks indirectly from the circumcision wound (Leas & Umscheid, 2015). However, Orthodox Jews continue the tradition practice of oral-genital suction (Leas & Umscheid, 2015). This controversy highlights a clash of cultural worldviews: from a hegemonic American perspective, the practice may be perceived as sexual abuse or ritualized pedophilia; however, for many Jews the //mitzitzah// is an integral part of the //brit milah// ceremony, symbolizing a relationship with--and dedication to--//G-d// ("Brit Milah," 2016; Freeman, 2011; Leas & Umscheid, 2015). = = =<span style="font-family: 'Times New Roman',Times,serif; font-size: 130%;">References = <span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Brit milah: The covenant of circumcision. (2016). //Jewish Practice: Lifecycle Events//. Retrieved from[]

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%; line-height: 1.5;">Freeman, T. (2011). Why aren't men born circumcised? //Jewish Practice: Brit Milah Circumcision//. Retrieved from http://www.chabad.org/library/article_cdo/aid/1475939/jewish/Why-Arent-Men-Born-Circumcised.htm

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Koltko-Rivera, M. E. (2004). The psychology of worldviews. //Review of General Psychology, 8//(1), 3-58.

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Ladizinski, B., Rukhman, E., & Kachiu, L. C. (2014). Male circumcision as a religious ritual. //JAMA Dermatol, 150//(1),103. doi:10.1001/jamadermatol.2013.8367

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Leas, B. & Umscheid, C. A. (2015). Neonatal herpes simplex virus type 1 infection and jewish ritual circumcision with oral suction: a systematic review. //Journal of Pediatric Infectious Diseases, 4// (2): 126-131. doi: 10.1093/jpids/piu075

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Lustosa, K. (2015, Aug. 26). //Brit milah ceremony with the mohel Ishay Choter.// [Youtube video]. Retrieved from https://www.youtube.com/watch?v=ruHaNXgdSeQ

<span style="font-family: 'Times New Roman',Times,serif; font-size: 120%;">Oppenheim, D. (2016). //The tradition of brit milah//. Retrieved from http://www.drbris.com/tradition.html