Jews and the Circumcision Debate

National Jewish publications have acknowledged a growing debate in the Jewish community about circumcision. Though it is not well known, some Jews do not circumcise their sons. If some Jews can question the ancient ritual of circumcision, then surely Americans can reevaluate the advisability of circumcision as a relatively recent cultural practice.

I hope that the review of American circumcision practice is independent of religious considerations. In particular, I encourage those individuals and groups who may take a position on the issue to do so regardless of how their position may be received by Jews. Though concern for the feelings of Jews is appropriate, Jewish discomfort with this issue is inevitable. However, it is also possible that increased Jewish awareness of the American circumcision debate will encourage more Jews to question the practice. In any case, avoiding discomfort in ourselves or others has served only to perpetuate circumcision.

Although some who are opposed to circumcision may not want to exclude Jewish infants from their concerns, it is preferable if the Jewish community addresses ritual circumcision internally. Those who are not Jews cannot know what it is like to be subject to the kinds of emotional stresses and cultural pressures that Jews must confront when considering the circumcision issue. In addition, like all cultural groups, Jews will be more likely to listen to other Jews rather than to "outsiders." With circumcision of Jewish infants accounting for only about 4 percent of all American infant circumcisions, there are plenty of other Americans to educate.

On the other hand, the Jewish community has a considerable role to play in the national circumcision dialogue. That role, I believe, is to act and speak responsibly. I am concerned that a small but vocal minority of Jews may use reckless charges of anti-Semitism to respond to arguments against circumcision. Thoughtful questioning of circumcision is not anti-Semitic because Jews are also questioning the practice. Furthermore, it is possible to question the actions of a person or group without being categorically opposed to the person or group. In fact, questioning an action that causes harm is more likely motivated by concern rather than ill will. I believe that most Jews will not stereotype those opposed to circumcision and impugn their motivation.

Jews have long-held repressed feelings about circumcision. The growing circumcision debate will certainly stir them. In my view, the proper response for Jews is to support each other as we air these feelings within the Jewish community. Of course, those Jews who oppose circumcision may be perceived as having a religious or ethnic bias.

Those interested in further information and discussion on Jewish circumcision practice may wish to refer to my other book Questioning Circumcision: A Jewish Perspective.