To snip or not to snip? That, apparently, is becoming a major question for some 21st-century American Jews.
I have to confess that of all the issues confronting Jews today, I never thought circumcision would be controversial. But it has become so, as a growing number of “intactivists” have raised the profile of being vocally anti-circumcision. I write today not to challenge the Jewish bona fides of those who are not circumcised, nor to condemn those who, after careful reflection, ultimately choose not to circumcise their boys. I write merely to respond to some of the primary claims made by the “intactivists” and to urge parents to make individual, informed decisions about circumcision that take into account circumcision’s deep, resonant connection with Jewish identity and peoplehood.
The biblical origins of the Jewish ritual of circumcision come from Genesis 17:
Then God said to Abraham, “You must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised. You are to undergo circumcision, and it will be the sign of the covenant between me and you. For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner—those who are not your offspring. Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant. Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people; he has broken my covenant.” (Gen. 17:9-14)
While Jews today vary in our levels of observance of the myriad mitzvot found in the Torah, the obligation to circumcise our male children has retained near-universal observance for thousands of years. Circumcision has become one of the most—if not the most—physical and cultural markers of Jewish identity. The ceremony that has been created around the process of brit milah “covenant via circumcision” ushers the young boy, and welcomes his family, into a powerful sense of community and tradition. I can attest to this personally as the father of two young boys (as well as a fantastic girl). When our sons were born, the question my wife and I had was not whether to circumcise them but how to find the “best” mohel and what kind of ceremony we wanted to construct around the act of circumcision. For us, the question of whether or not to circumcise them was a no-brainer.