|WikiProject Judaism||(Rated B-class, Top-importance)|
- I'm sure some critics out there have alleged that, but pedophilia is a diagnosis given to people, not actions. Ranze (talk) 05:38, 3 August 2016 (UTC)
So, you're saying the sucking of a child's penis is okay when classed as religion.
It's not just pedophillia but also practicing surgery without a medical license. I guess you commit any crime you want in the name of god — Preceding unsigned comment added by 184.108.40.206 (talk) 22:05, 5 March 2017 (UTC)
Can we have a section about the transmission of herpes due to the mohel suckking on the babies penis?
Inappropriate use of phrase "current medical knowledge"
In the section "Ritual Components", subsection "Metzitzah", there is a line which states "this step is in order to draw some blood from deep inside the wound to prevent danger to the baby, and current medical knowledge confirms the benefits of the practice. (emphasis mine)
The reference provided is not a medical reference, nor is any medical source properly referenced in the link provided. I think an adequate source should be able to either: 1) demonstrate that in circumcisions done in a hospital or medical setting, a similar "suction" type maneuver is also employed because it is recognized that this is helpful, or 2) provide empirical evidence that, even though a medical doctor would not employ any kind of suction following a circumcision performed in such a setting, there is somehow a benefit in the setting of the Brit milah.
If neither of these things can be shown to be true, then the phrase "current medical knowledge confirms the benefit of the practice" should be removed.
I removed the phrase. Until peer-reviewed medical journals have found any benefits, this is indeed merely an unsupported claim (the author of the cited text being a doctor does not help much). Considering the source, an orthodox Jewish journal, I also see a violation of neutrality in particular, see Wikipedia:Neutral point of view. Flowi (talk) 14:33, 4 August 2016 (UTC)
- Rabbi Moses Sofer (1762–1839) observed that the Talmud states that the rationale for this part of the ritual was hygienic
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