http://www.come-and-hear.com/dilling/chapt05.html#Sodomy_Approved
Baby boys may always be used as subjects for sodomy by grown men,
according to the Talmud. The
Pharisaic subterfuge here is that until a child reaches ***ual maturity,
capable of ***ual
intercourse, he or she does not rank as a person, hence Biblical laws
against sodomy
(pederasty) do not apply. Throughout the Talmud "nine years and one day"
is the fictitious age
of male maturity.
Sanhedrin 54b
Our Rabbis taught: In the case of a male child, a young one is not
regarded as on a par
with an old one; but a young beast is treated as an old one.23 What is
meant by this? Rab
said: Pederasty with a child below nine years of age is not deemed as
pederasty with a child
above that. Samuel said: Pederasty with a child below three years is not
treated as with a
child above that.24 What is the basis of their dispute? Rab maintains
that only he who is
able to engage in ***ual intercourse, may, as the passive subject of
pederasty throw guilt
[upon the active offender]; whilst he who is unable to engage in ***ual
intercourse cannot be a
passive subject of pederasty [in that respect].25
Footnotes:
23 The reference is to the passive subject of sodomy. As stated supra
54a, guilt is incurred
by the active participant even if the former be a minor, i.e., less than
thirteen years old.
Now, however, it is stated that within this age a distinction is drawn.
24 I.e., Rab makes nine years the minimum; but if one committed sodomy
with a child of
lesser age, no guilt is incurred. Samuel makes three the minimum.
25 At nine years a male attains ***ual matureness.
-----------------------------------------------------
Likewise, under "nine years and one day," the "first stage of intercourse"
of a boy with the
mother, or any grown woman, is harmless, Talmudically. Shammai, to seem
more "strict," lowers
the age to eight years in some cases. (See Sanhedrin 69b of the Talmud)
Sanhedrin 69b
Our Rabbis taught: If a woman s****ted lewdly with her young son [a
minor], and he
committed the first stage of cohabitation with her, Beth Shammai say, he
thereby renders her
unfit to the priesthood. Beth Hillel declare her fit. R. Hiyya the son of
Rabbah b. Nahmani
said in R. Hisda's name; others state, R. Hisda said in Ze'iri's name: All
agree that the
connection of a boy aged nine years and a day is a real connection; whilst
that of one less
than eight years is not: their dispute refers only to one who is eight
years old, Beth Shammai
maintaining, We must base our ruling on the earlier generations, but6
Beth Hillel hold that we
do not.
---------------
"When a grown up man has intercourse with a little girl it is nothing, for
when the girl is
less than this that is, less than three years old it is as if one puts
the finger into the
eye tears come to the eye again and again, so does virginity come back
to the little girl
under three years." (Kethuboth 11b of the Talmud)
Kethuboth 11b
GEMARA. Rab Judah said that Rab said: A small boy who has
intercourse with a grown-up
woman makes her [as though she were] injured by a piece of wood. When I
said it before Samuel
he said: 'Injured by a piece of wood' does not apply to flesh. Some teach
this teaching by
itself: [As to] a small boy who has intercourse with a grown-up woman. Rab
said, he makes her
[as though she were] injured by a piece of wood; whereas Samuel said:
'Injured by a piece of
wood' does not apply to flesh. R. Oshaia objected: WHEN A GROWN-UP MAN HAS
HAD INTERCOURSE WITH
A LITTLE GIRL, OR WHEN A SMALL BOY HAS INTERCOURSE WITH A GROWN-UP WOMAN,
OR WHEN A GIRL WAS
ACCIDENTALLY INJURED BY A PIECE OF WOOD [IN ALL THESE CASES] THEIR
KETHUBAH IS TWO HUNDRED
[ZUZ]; SO ACCORDING TO R. MEIR. BUT THE SAGES SAY: A GIRL WHO WAS INJURED
ACCIDENTALLY BY A
PIECE OF WOOD HER KETHUBAH IS A MANEH! Raba said, It means this: When a
grown-up man has
intercourse with a little girl it is nothing, for when the girl is less
than this,6 it is as
if one puts the finger into the eye;7 but when a small boy has
intercourse with a grown-up
woman he makes her as 'a girl who is injured by a piece of wood,' and
[with regard to the case
of] 'a girl injured by a piece of wood,' itself, there is the difference
of opinion between R.
Meir and the Sages.
Rami b. Hama said: The difference of opinion is [only] when he knew her,
for R. Meir compares
her11 to a mature girl, and the Sages compare her to a woman who had
intercourse with a man.
But if he did not know her, all agree that she has nothing. And why does
R. Meir compare her to
a mature girl? Let him compare her to a woman who had intercourse with a
man! [In the case
of] a woman who had intercourse with a man, a deed had been done to her by
a man; but in her
case no deed has been done to her by a man. And why do the Rabbis
compare her to a woman
who had intercourse with a man? Let them compare her to a mature girl! [In
the case of] a
mature girl no deed whatsoever has been done to her, but in her case a
deed has been done to
her.
Footnotes:
6 Lit., 'here', that is, less than three years old.
7 I.e., tears come to the eye again and again, so does virginity come
back to the little
girl under three years. Cf. Nid. 45a.
-------------------------------------
This is the standard doctrine of the whole Talmud on baby girls. Sodomy
and intercourse with
babies is the prerogative of the adult Talmudic man, in contrast to
Christ's beautiful
teachings concerning little children.
The following is also typical concerning the fictitious age of ***ual
maturity of baby girls
set by the Pharisee "sages:" "A maiden aged three years and one day may be
acquired in marriage
by coition
" (Sanhedrin 55b), (Sanhedrin 69a-69b), (Yebamoth 57b), and
(Yebamoth 60b); also
Niddah 44b.
Sanhedrin 55b
A maiden aged three years and a day may be acquired in marriage by
coition, and if her
deceased husband's brother cohabits with her, she becomes his. The penalty
of adultery may be
incurred through her; [if a niddah] she defiles him who has connection
with her, so that he in
turn defiles that upon which he lies, as a garment which has lain upon [a
person afflicted with
gonorrhoea].5 If she married a priest, she may eat of terumah; If any
unfit person7 has a
connection with her, he disqualifies her from the priesthood If any of
the forbidden degrees
had intercourse with her, they are executed on her account, but she is
exempt.
Sanhedrin 69a-69b
R. Jeremiah of Difti said: We also learnt the following: A maiden aged
three years and
a day may be acquired in marriage by coition, and if her deceased
husband's brother cohabited
with her, she becomes his. The penalty of adultery may be incurred through
her; [if a niddah,]
she defiles him who has connection with her, so that he in turn defiles
that upon which he
lies, as a garment which has lain upon [a person afflicted with
gonorrhoea]. If she married a
priest, she may eat of terumah; if any unfit person cohabits with her, he
disqualifies her from
the priesthood. If any of the forbidden degrees had intercourse with her,
they are executed on
her account, but she is exempt. Our Rabbis taught: If a woman s****ted
lewdly with her young son
[a minor], and he committed the first stage of cohabitation with her,
Beth Shammai say, he
thereby renders her unfit to the priesthood.4 Beth Hillel declare her
fit. R. Hiyya the son
of Rabbah b. Nahmani said in R. Hisda's name; others state, R. Hisda said
in Ze'iri's name: All
agree that the connection of a boy aged nine years and a day is a real
connection; whilst that
of one less than eight years is not:5 their dispute refers only to one
who is eight years
old, Beth Shammai maintaining, We must base our ruling on the earlier
generations, but6 Beth
Hillel hold that we do not.
Yebamoth 57b
Raba said, We also learned a similar Baraitha: A girl who is three years
of age and one
day may be betrothed by cohabitation; if a levir cohabited with her, he
has thereby acquired
her; one incurs through her the guilt of intercourse with a married woman;
she defiles her
cohabitor in respect of his imparting defilement to the lower, as well as
to the upper couch;
if she was married to a priest she may eat terumah, and anyone ineligible
who cohabited with
her causes her ineligibility. Thus only a girl of the age of three years
and one day, who is
rendered ineligible by cohabitation, is also rendered ineligible through
the bridal chamber;
but a girl younger than three years and one day, who is not rendered
ineligible by
cohabitation, is not rendered ineligible through the bridal chamber
either.
Yebamoth 60b
It was taught: R. Simeon b. Yohai stated: A proselyte who is under the
age of three
years and one day is permitted to marry a priest, for it is said, But all
the women children
that have not known man by lying with him, keep alive for yourselves, and
Phinehas surely was
with them. And the Rabbis?16 [These were kept alive] as bondmen and
bondwomen. If so, a
proselyte whose age is three years and one day should also be permitted!
[The prohibition is
to be explained] in accordance with R. Huna. For R. Huna pointed out a
contradiction: It is
written, Kill every woman that hath known man by lying with him, but if
she hath not known,
save her alive; from this it may be inferred that children are to be kept
alive whether they
have known or have not known [a man]; and, on the other hand, it is also
written, But all the
women children, that have not known man by lying with him, keep alive for
yourselves, but do
not spare them if they have known. Consequently it must be said that
Scripture speaks of one
who is fit for cohabitation.
----------------------------
And, at three, a baby girl is always rated as "one who is fit for
cohabitation that is one
who has attained the age of three years and one day." (Talmud, Yebamoth
60b) But, in the case
of a baby girl who is not Jewish-born, or a so-called "proselyte," she may
be "married" thus by
a grown priest: "A proselyte who is under the age of three years and one
day is permitted to
marry a priest;" although "one who is fit for cohabitation," as stated on
the same page, is
"one who has attained the age of three years and one day."
This Talmud Yebamoth passage continues with the ruling in the case of a
baby under three
married to a grown man priest, and declared eligible to continue as his
wife. The baby girl was
a "proselyte," of course, so age did not matter. But "under eleven years
and one day" a little
girl "carries on her marital intercourse in the usual manner." (See
Yebamoth 12b of the Talmud)
Yebamoth 12b
R. Bebai recited before R. Nahman: Three [categories of] women may use an
absorbent in
their marital intercourse: A minor, a pregnant woman and a nursing woman.
The minor, because
[otherwise] she might12 become pregnant, and as a result13 might die. A
pregnant woman,
because [otherwise]. she might cause her foetus to degenerate into a
sandal. A nursing woman,
because [otherwise] she might have to wean her child prematurely and this
would result in his
death. And what is the age of such a minor? From the age of eleven years
and one day until the
age of twelve years and one day. One who is under, or over this age must
carry on her marital
intercourse in the usual manner. This is the opinion of R. Meir. The
Sages, however, say: The
one as well as the other carries on her marital intercourse in the usual
manner, and mercy will
be vouchsafed from heaven, for it is said in the Scriptures The Lord
preserveth the simple.
-------------------------------------------------------------------------------------------
Thus, once again do the Pharisees make the commandments of God of "none
effect" as Christ said.
(Matthew 15:6, Mark 7:13)
<STOP>
I have downloaded this set of files and they are very useful and well
executed. All of you Goy
who are curious about the Neo-Pharisees teach about us need to look no
further. This material
is free of charge and it has no pop-ups or advertising. It does not add
files to your windows
directory etc. You can even install it on a USB thumb drive and carry it
with you so you can
show unbelievers what Jews teach about non-Jews and some of their
medicinal remedies which are
a real hoot. Remember the Talmud is supposedly a book of great wisdom and
is the centerpiece of
modern Judaism. http://www.come-and-hear.com/download.html
http://www.come-and-hear.com/dilling/index.html
The Jewish Religion: Its Influence Today
by Elizabeth Dilling
Elizabeth Dilling was a widely known critic of Judaism prior World War II
until her death in
1967. In writing Jewish Religion, Ms. Dilling chose her research materials
with care. Her
primary source, the Soncino Talmud, was produced by the finest scholars of
Judaism. The
Rodkinson Talmud was a monumental work endorsed by Rabbi I. M. Wise, a
pioneer of Reform
Judaism. Rabbi Dr. Louis Finkelstein, author of The Pharisees: The
Sociological Background of
Their Faith, became president of the Jewish Theological Seminary of
America shortly after his
book was published, where he was remained for more than 30 years. Thus,
Ms. Dilling's research
spanned the best that Conservative, Orthodox, and Reform Judaism had to
offer in the English
language. She also drew from the 12-volume Jewish Encyclopedia, which,
though a century old,
still stands as a monument to Jewish mainstream scholar****p; the 10-volume
Universal Jewish
Encyclopedia from the early 1940's; US Government State Department
Records, The American Hebrew
periodical, and other publications.
More on Elizabeth Dilling
Foreword from The Plot Against Christianity
http://www.come-and-hear.com/dilling/whois.html
Foreword from The Jewish Religion: Its Influence Today
http://www.come-and-hear.com/dilling/dcontents.html#foreword
Come and Hear is proud to present the full text of The Jewish Religion:
Its Influence Today,
here, on line. In this book, Elizabeth Dilling presents a Christian's
critique of the Talmud as
it interprets Biblical teachings. The printed book contains hundreds of
photocopied exhibits
and references into the Soncino Babylonian Talmud and the King James
Bible, encyclopedias,
State Department papers, periodicals, the Soncino Talmud, and rabbinical
writings. We have used
the second edition of this scholarly 1963 classic, with scanned images of
all her exhibits and
hotlinks into the source text of each, wherever they could be located.
The Jewish Religion: Its Influence Today
Detailed Table of Contents
http://www.come-and-hear.com/dilling/dcontents.html
Key chapters of vital interest;
http://www.come-and-hear.com/dilling/chapt01.html
The Pharisees, the Talmud, and Modern Judaism
http://www.come-and-hear.com/dilling/chapt03.html
The Talmud and Bible Believers
http://www.come-and-hear.com/dilling/chapt04.html
Judaism Anti-Gentilism and Exploitation of Non-Jews
http://www.come-and-hear.com/dilling/chapt05.html
Talmudic Immorality, Asininity and ****ography: The Reprobate Mind
http://www.come-and-hear.com/dilling/chapt10.html
Jews God's "Chosen"?
http://www.come-and-hear.com/dilling/chapt11.html
The Jews and Marxism Socialism Communism
http://www.come-and-hear.com/dilling/chapt12.html
The Jews and the Communization of Russia
Complete Dilling text (no exhibits) also available in PDF format for ease
of download, reading,
and printing--> http://www.come-and-hear.com/dilling/jriit.pdf
Also relevant and of interest;
http://www.come-and-hear.com/supplement/index.html
Supplementary Materials
http://www.come-and-hear.com/supplement/ajn-hayman/ajn-page.html
Christianity Equals Anti-Semitism
This is a real shocker;
http://www.come-and-hear.com/editor/america_2.html
*** with Children by Talmud Rules
Excerpts
HE WHO COMMITS SODOMY WITH A MALE OR A BEAST, AND A WOMAN THAT COMMITS
BESTIALITY ARE STONED.
(Sanhedrin 54a) However, if a grown man were to have ***ual relations with
a boy younger than
nine, the man would incur no guilt.
Leviticus 18:22 prohibits a man lying with a man, but not with a young
boy. Thus the Talmud
Sages reason: Pederasty with a child below nine years of age is not deemed
as pederasty
Sanhedrin 54b
Young Girl http://www.come-and-hear.com/editor/baby6.jpg
In the world of the Talmud Sages, grown men have ***ual intercourse with
girls younger than
three years old. The young girls are wounded and bleed from the activity,
but the Talmud Sages
were of the opinion that in one so young, virginity comes back:
"Intercourse with her is like
putting a finger in the eye," (Niddah 44b) and the tears come back again
and again. Apparently
the Sages attributed the repeated bleeding during copulations to the
repeated rupture of the
regenerated hymen.
"
Of Lesser Age, No Guilt is Incurred"
In modern America, *** between an adult and a child is condemned in
pro****tion to the youth of
the child. That is, Americans generally consider *** with a fifteen year
old, a twelve year
old, a six year old, and a three-year-old on a continuous scale of
condemnation. The younger
the child, the greater the condemnation.
Talmudic law works on the reverse scale: *** with younger children is less
significant than ***
with older children. How did this doctrine come about?
Scripture states thus:
Thou shalt not lie with mankind, as with womankind: it is abomination.
Leviticus 18:22 (KJV)
The Old Testament prohibits a man lying with a man; but notice, the Old
Testament does not
prohibit a man lying with a boy. Thus, the Talmud Sages arrive at their
position on pederasty.
In the following, bestiality said to be committed "naturally" when a man
uses the vaginal
passage of the beast, and "unnaturally" when a man uses the anal passage
of the beast. The
Sages make a similar distinction for the couplings of a woman with a
beast.
GEMARA.
Rab said: Pederasty with a child below nine years of age is not
deemed as pederasty
with a child above that. Samuel said: Pederasty with a child below three
years is not treated
as with a child above that. (2) What is the basis of their dispute? Rab
maintains that only
he who is able to engage in ***ual intercourse, may, as the passive
subject of pederasty throw
guilt [upon the active offender]; whilst he who is unable to engage in
***ual intercourse
cannot be a passive subject of pederasty [in that respect]. (3) But Samuel
maintains: Scripture
writes, [And thou shalt not lie with mankind] as with the lyings of a
woman. (4)
It has been taught in accordance with Rab: Pederasty at the age of nine
years and a day; [55a]
[he] who commits bestiality, whether naturally or unnaturally; or a woman
who causes herself to
be bestially abused, whether naturally or unnaturally, is liable to
punishment. (5)
Babylonian Talmud, Tractate Sanhedrin 54b - 55a
The translator, Rabbi Dr. H. Freedman, amplifies the text with footnotes.
Note particularly
footnote 2: "
but if one committed sodomy with a child of lesser age, no
guilt is incurred."
See also the final sentence of footnote 5: "
nine years (and a day) is
the minimum age of the
passive partner for the adult to be liable." (See Soncino Talmud Glossary
for definition of
Baraitha.)
2 I.e., Rab makes nine years the minimum; but if one committed sodomy
with a child of lesser
age, no guilt is incurred. Samuel makes three the minimum.
3 At nine years a male attains ***ual matureness.
4 Lev. XVIII, 22. Thus the point of comparison is the ***ual matureness
of woman, which is
reached at the age of three.
5 (Ra**** reads [H] instead of the [H] in our printed texts. A male, aged
nine years and a day
who commits etc.] There are thus three distinct clauses in this Baraitha.
The first a male
aged nine years and a day refers to the passive subject of pederasty,
the punishment being
incurred by the adult offender. This must be its meaning because
firstly, the active offender
is never explicitly designated as a male, it being understood, just as the
Bible states, Thou
shalt not lie with mankind, where only the *** of the passive participant
is mentioned; and
secondly, if the age reference is to the active party, the guilt being
incurred by the passive
adult party, why single out pederasty: in all crimes of *****, the
passive adult does not
incur guilt unless the other party is at least nine years and a day? Hence
the Baraitha
sup****ts Rab's contention that nine years (and a day) is the minimum age
of the passive partner
for the adult to be liable.
Rabbi Dr. Freedman
The plain English meaning of the Talmud text is clear, but if there is any
doubt, the Soncino
scholars put the matter to rest: No guilt is incurred with a boy child
younger than nine, even
in *****.
Adult Male Homo***uality
MISHNAH. HE WHO COMMITS SODOMY WITH A MALE OR A BEAST, AND A WOMAN THAT
COMMITS BESTIALITY ARE
STONED. Babylonian Talmud, Tractate Sanhedrin 54a
This clears matters up. Consenting adults who engage in homo***uality
suffer the death penalty.
But homo***uality with a male child under the age of nine years and a day
is not punishable
(Sanhedrin 54b-55a). Recall Rabbi Dr. Freedman's clear statement of the
doctrine: I.e., Rab
makes nine years the minimum; but if one committed sodomy with a child of
lesser age, no guilt
is incurred. Samuel makes three the minimum.
<STOP>
Strange people with strange teachings.
Perverted Jewish cir***cison tradition.
http://www.jewishledger.com/articles/2006/02/23/news/news02.txt
"In metzitzah b'peh, a mohel orally sucks blood from the site of the
genital cut he makes
during the cir***cision procedure."
http://www.nyc.gov/html/doh/html/std/std-bris.shtml
Communicable Disease : NYC DOHMH
Before the Bris: How to Protect Your Infant Against Herpes Virus Infection
Caused by metzitzah b'peh
Cir***cision has health benefits. Recently, however, the Health Department
has do***ented several cases of herpes infection in newborns after
cir***cisions that included metzitzah b'peh. Metzitzah b'pehis a religious
practice performed by some mohelim (religious cir***cisers) in the Jewish
community. Some of these infants became seriously ill. One baby died, and
another suffered brain damage.
Because there is no proven way to reduce the risk of herpes infection
posed
by metzitzah b'peh, the Health Department recommends that infants being
cir***cised not undergo metzitzah b'peh.
To help you protect your baby, we want to make sure that parents
understand
the risk of metzitzah b'peh BEFORE the day of the bris, while there is
time
to explore other options.
How metzitzah b'peh spreads herpes
In metzitzah b'peh, the mohel places his mouth on the freshly cir***cised
***** to draw blood away from the cut.
If the mohel is infected with oral herpes (as most adults are), metzitzah
b'peh
can expose the infant to the herpes virus.... <STOP>
http://www.***uallymutilatedchild.org/mohel.htm
Shabbath 19:2
They may perform on the Sabbath all things that are needful for
cir***cision: excision,
tearing, sucking [the wound], and putting thereon a bandage and ***in. If
this had not been
pounded up on the eve of the Sabbath a man may chew it with his teeth and
then apply it.
The Mishnah
Translated by Herbert Danby
Oxford: Oxford University Press. 1933. pp. 116-117.
Shabbat 133B
II.1.
A. Suck [out the wound]:
B. Said R. Pappa, "A Surgeon who didn't suck out the wound - that is a
source of danger, and we
throw him out."
C. So what else is new? Obviously, since we are prepared to desecrate the
Sabbath on that
account, it is certainly dangerous not to do it!
D. What might you have supposed? That this blood is stored up. So we are
informed that it is
the result of the wound, and in the status of a bandage and ***in: Just as
when one doesn't put
on a bandage and ***in, there is danger, so here, too, if one doesn't do
it, there is danger.
The Talmud of Babylonia: An American Translation
Translated by Jacob Neusner
Number 275. Volume II.E: Shabbat Chapters 18-24.
Program in Judaic Studies Brown University
Atlanta: Scholars Press. 1993. p. 45.
"There are three stages required for the performance of a ritually correct
cir***cision in
Jewish law: the removal of the foreskin; the tearing of the underlying
membraene so as to
expose the glans completely; and the sucking away of the blood,
m'tsitsah." Roger V. Pavey. The
Kindest Cut of All. Bognor Regis, W. Sus***: New Horizon. 1981. pp. 87-88.
"The method to be adopted is laid down thus: 'One excises the foreskin,
[that is] the entire
skin covering the glans, so that the corona is laid bare. Afterwards, one
tears with the
finger-nail the soft membrane underneath the skin, turning it to the sides
until the flesh of
the glans appears. Thereafter, one sucks the membrane until the blood is
extracted from the
[more] remote places, so that no danger [to the infant] may ensue; and any
cir***ciser who does
not carry out the sucking procedure is to be removed [from his office].' .
. . The operation
itself, then, consists of three distinct acts: the excision of the
prepuce; the laceration of
the mucous membrane covering the glans; and the sucking of the blood from
the interior of the
wound." Immanuel Jakobovits. Jewish Medical Ethics: A Comparative and
Historical Study of the
Jewish Religious Attitude to Medicine and Its Practice. New York: Bloch
Publi****ng Company.
1959. pp. 193-194.
"The baby cried, blood flowed on to his ***** and - as the rabbi had
predicted - Graham [the
godfather] did not faint. The rabbi then bent over the baby and sucked the
wound. I know this
sounds awful, but it is part of the Jewish tradition. It's supposed to
help the healing." Jack
Shamash. "My Son on the Cutting Edge." Independent (London), no. 3,797
(Thursday, December 17,
1998): p. R8.
"And what of the practice of sucking the bleeding *****? While condemning
the procedure, some
physicians contend that it was used to stop bleeding. Not only is there
little evidence for
this theory, but it was also a largely ineffective method. Furthermore,
even in antiquity,
surgeons had better methods to stop bleeding, such as pressure,
instruments, and medication.
According to Dr. H. Speert (1953), Maimonides 'staunchly sup****ted this
procedure [sucking the
bleeding *****] as a prophylactic measure against inflammation.'" Edward
Wallerstein.
Cir***cision: An American Health Fallacy. New York: Springer Publi****ng
Company. 1980. p. 160.
"mezizah -- Hebrew term for the third step in the Jewish cir***cision
ritual, in which the
mohel applies his mouth to the freshly cir***cised infant's ***** and
sucks up the first drops
of blood. In more recent times this procedure has been carried out via a
tube, as infections,
venereal disease, and tuberculosis, sometimes resulting in the death of
the infant, have
occurred due to contamination of the wound. Most Jewish cir***cisors today
have eliminated this
step from the cir***cision ritual. Critics have attributed sadistic and
homo***ual implications
to this practice, while defenders claim that this was simply all that was
known during ancient
times to stop the bleeding." Rosemary Romberg. Cir***cision: The Painful
Dilemma. South Hadley,
Massachusetts: Bergin & Garvey, Publishers, Inc. 1985. p. 395.
"The traditional practice of metzitzah b'peh, which has its roots in the
earliest history of
the Jewish people and has survived unchanged to the present time, should
be viewed with great
respect. It is spoken of very positively in the Jewish literature on
cir***cision both as an
essential part of the ritual and as a health measure which prevents
infection and promotes
healing." Henry C. Romberg, M.D. Bris Milah: A book about the Jewish
ritual of cir***cision.
Jerusalem/New York: Feldheim Publishers. 1982. pp. 57-58.
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