The history of circumcision in the Jewish religion - Research Paper Example

The History of Circumcision in the Jewish Religion. The word circumcision comes from the Latin circumcisio which means cutting. Circumcision is the removal of some, or all, of the prepuce, or foreskin, of the penis (Tierney). There is no consensus on the origins of this practice, except that it is a very ancient tradition. Information on the origins is confined to the Old Testament, Egyptian monuments and the writings of the earliest historians (Pirie). Sir Graham Elliot Smith, an English Egyptologist, attributes the origins of the practice to a `heliolithic culture which, over some 15 000 years ago, dominated much of the world. Differing viewpoints suggest its independent origins in several different cultures: circumcision was practiced by the Aztecs and Mayans of Columbus’ New World; in very early times, it was prevalent throughout tribal Africa, among the Moslem peoples of India and of south-east Asia, as well as by the Australian Aborigines. The earliest Egyptian mummies (1300 BCE) were circumcised and Egyptian wall paintings depict the custom several thousand years earlier to that period (Dunsmuir and Gordon). Herodotus states that the Egyptians, Colchians, and Ethiopians, were circumcised from very early times and takes Egypt to be the place of origin of this practice. He claims that the Phoenicians and Syrians of Palestine adopted this practice from the Egyptians (Tierney). According to Egyptian mythology, it is claimed that circumcision is an evolution of the phallic worship instituted by Isis after the tragic end of her husband, Osiris. The earliest graphic depiction of this procedure is seen in the tomb of Ankhmabor in Saqqara that dates back to the VI dynasty: 2,400 B.C. The hieroglyphs show a child standing with his hands held securely over his eyes by man standing behind him. The surgeon, kneeling before the boy, performs the operation with a small, oval-shaped stone blade. (Pirie). There is no conclusive evidence as to the origin of circumcision. The significance of this practice is also subject to various interpretations and theories, largely with religious and social connotations. It is hypothesized that the ancient Egyptians considered circumcision to be a rite of passage from youth to manhood and an initiation into religious rites. Another perspective sees it as a method of purification which may also have aimed to reduce sexual pleasure. There is conjecture that the practice may be linked to phallic worship, being an offering to the deity of fertility or as a substitute for human sacrifice. The fact that the priests of Egypt and the elite of the Aztec and Celebes tribes practiced circumcision, suggests that is may have been a sign of nobility or superior social status. Practical motives, such as cleanliness and freedom from disease are also offered as an explanation for the practice (Tierney). Some historians argue that it may have been a form of social control exerted by the church. Others see it as a mark of cultural identity, like a tattoo, or a sign of slavery. It is even given a psychological significance as a device of ‘pain imprinting’ through which the infant develops a greater threshold of pain and its chances of survival are enhanced (Dunsmuir and Gordon).  The root of the word is linked to words referring to preparation for the marital state and to purification. Ancient sources link the practice to reasons of hygiene and also as a test of endurance before entry into the adult world. It can only be concluded that circumcision is an initiatory rite with religious significance but the reasons for its origin cannot be definitely stated (Pirie). Whatever be the causes for circumcision, the practice is widely prevalent in the world. It is estimated that at least two hundred million men practice it in contemporary society. It is seen in Egypt, Ethiopia, and other parts of Africa, in Syria, the Philippines, Sumatra, New Guinea, Samoa, South America, Central Australia and America (Tierney). The history of circumcision in the Jewish religion has its roots as a religious ritual of prehistoric times which has persisted into modern times. This religious foundation rests on God’s promise to Abraham, recorded in the Torah in Genesis 17:7­14 and repeated in Leviticus 12:3): “This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you. And he that is eight days old shall be circumcised among you, every male throughout your generations --- He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that should shall be cut off from his people; he hath broken My covenant.” (Jewish Virtual Library). The Jewish history of circumcision went through several modifications over the ages. The circumcision of Abraham removed only the very tip that extended beyond the glans penis. Following this, Moses and his sons were not circumcised (Exodus 4:25) and Moses prohibited circumcision during the 40 years in the wilderness. The practice was reintroduced by Joshua at Gilgal following the death of Moses (Joshua 5:2-10). In about 140 C.E., the Jewish authorities modified the procedure to make it a permanent mark of identity for a Jew. In this radical, irreversible, painful new procedure called periah, the foreskin was stripped away from the glans, with which it is fused in the infant. This synechotomy resulted in more foreskin being removed earlier and the injury was greater. This is the procedure in use by the medical profession today. In spite of circumcision being mandated by religious strictures, several methods of foreskin restoration were devised and practiced by Jews. At this period, a bronze weight, called the Pondus Judaeus was worn by many Jews on the residual foreskin to stretch it back into a foreskin. This minimized the ugly appearance of the bare exposed circumcised penis. Later, Talmudic period (500-625 C.E), the third stage of ritual circumcision, the Messisa or Metzitzah, was introduced in which the mohel (ritual circumciser) sucks blood from the penis of the circumcised infant with his mouth. This procedure often caused fatal infections in babies. This procedure is sometimes replicated in modern times, using a glass tube (CIRP). The circumcision ritual is called the Brit Milah, or ‘covenant of circumcision.’ It is held on the eight day of a boy’s life, even if it falls on the Sabbath or on any religious holiday. It can only be postponed in the case of ill health or medical problems. The traditional role of the father is played by a specialist called the mohel who performs the procedure in his stead. The ritual is held at home or at the synagogue. The infant is held by the Sandek, or honored adult, who is often the grandfather (Jewish Virtual Library). The ritual is most often held in the morning. It is divided into three main segments. The ritual begins with the Blessing and Circumcision. The baby is carried by the Kvatterin, or godmother into the room where the Brit Milah is to be held. At the entrance of the baby, the gathered guests customarily greet him with the words, “Baruch HaBa,” which means “Blessed be he who comes” in Hebrew. This is suggestive of the coming of the Messiah. The baby is then handed over to the Kvatter, or godfather, who in turn gives him to the Sandek. The Sandek is often seated in a special chair called the ‘Chair of Elijah,’ making the prophet the child’s honorary guardian at the circumcision. The mohel intones the blessing of the baby: “Praised are you, Adonai our God, King of the Universe, who has sanctified us with Your commandments and commanded us in the ritual of circumcision,” and performs the surgical procedure. The father then recites the blessing, “Blessed are You, Adonai our God, King of the Universe, who has sanctified us with Your commandments and commanded us to make him enter into the covenant of Abraham our father.” The guests respond with “As he has entered into the covenant, so may he be introduced to the study of Torah, to the wedding canopy, and to good deeds.” The second segment consists of the Kiddush and Naming, where the wine is blessed and a drop is placed on the baby’s tongue. The child name is pronounced as part of a prayer: “May it be Your will to regard and accept this, as if I had brought this baby before Your glorious throne. And in Your abundant mercy, through Your holy angels, give a pure and holy heart to ________, the son of ________, who was just now circumcised in honor of Your great Name.” The ritual comes to a close with the Seudat Mitzvah, which a celebratory meal (Pelaia). Jewish circumcision remains a completely faith-based practice today. Opposition to circumcision first surfaced with the Reform movement within Judaism which declared at Frankfurt in 1843 that circumcision was not necessary. Theodor Hertzl, the founder of Zionism, refused to have his son circumcised. From the medical and scientific perspective, a landmark study in the Journal of the American Medical Association established that there is no therapeutic or prophylactic benefit to circumcision. Based on this, the American Academy of Pediatrics (AAP), in 1971, issued a statement that “[t]here are no valid medical indications for circumcision in the neonatal period.” As a result, male neonatal circumcision shows a continuing decline in America. (CIRP). There is a growing tide of public opinion against the practice and at present circumcision is not universally prevalent among Jews. However, the cultural and religious factors which underlie the practice of circumcision in the Jewish religion continue to motivate a majority of Jews to circumcise their sons as a symbol of keeping their covenant with the God of their fathers. Works Cited. “Circumcision.” Jewish Virtual Library. The American-Israeli Cooperative Enterprise. 2013. Web. 10 April 2013. http://www.jewishvirtuallibrary.org/jsource/Judaism/circumcision.html Dunsmuir W.D. and E. M. Gordon. “The History of Circumcision.” BJU International, Vol. 83, Suppl. 4: pp. 1-12. 1 January, 1999. Web. 10 April 2013. http://www.cirp.org/library/history/dunsmuir1/ “History of Circumcision.” Circumcision Information and Resource Pages. (CIRP). 2011. Web. 10 April 2013. http://www.cirp.org/library/history/ Pelaia, Ariela. “What is Brit Milah (Bris)?” About.com. 2013. Web. 10 April 2013. http://judaism.about.com/od/lifeevents/a/britmilah.htmPirie, Geo. R. “The Story of Circumcision.” The Canadian Medical Association Journal. 1927. 17(12): pp. 1540-1542. Web.   (PDF). 10 April 2013. http://www.ncbi.nlm.nih.gov/pmc/articles/PMC407762/pdf/canmedaj00234-0126.pdf Tierney, John. "Circumcision." The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. Web. 6 Apr. 2013. http://www.newadvent.org/cathen/03777a.htm Read More