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July 12th, 2012 
FAKE NEWS for the Zionist agenda 
“The one who has crushed or mutilated genitals will not be admitted in the assembly of the Lord.” – Deuteronomy (23: 2) ~ Michel Hervé Navoiseau-Bertaux
Paris, France – Modern exegesis [1] considers that, unlike the other books of the Bible,
the Book of Deuteronomy was written under the direction of Moses with a
great unity of style. Then, it is not content with condemning sexual mutilation in the Second
Commandment.
Contrary to other books of the Torah, it does not speak
about excluding the “noncircumcised” from the temple and the meal of
Passover but insists upon the fact that the only condition of the Second Covenant is the respect of the Ten Commandments.
Indeed, introducing them [(*)], it takes care to affirm:
“Observe everything I lay down for you, without adding anything to it… ” (13: 1)
We
are in the presence of a Preliminary Commandment. Forbidding everything
and thus sexual mutilation, that is not included in the following, it reduplicates the Second:
“… I am your God, a jealous God, who prosecute the crime of fathers… “
“The crime of fathers” can only be circumcision.
The
Deuteronomy then speaks on thirteen occasions (4: 5, 4: 8, 4: 14, 4:
45, 5: 7, 5: 31, 6: 1, 6: 20, 7: 11, 7: 12, 8: 11, 11: 1) of “the laws
and rules…” (4: 1) it advocates. But circumcision does not figure there
any more than in the Ten Commandments. Neither does it figure in the regulations of verses 12: 1 to 27: 26.
On
the other hand, Moses excludes distinctive physical signs; the
consecration of the Jewish people to the divinity does not allow it to
distinguish itself through gross exterior signs:
“You are the children of the Eternal, your God: do not cut your body,
do not shave yourself between the eyes, in the honour of a dead man.
Because you are a people consecrated to the Eternal, your God, and you
are the one he, the Eternal, chose to be for him a special people amongst all the peoples spread over the earth.” (14: 1)
Taking
the opposite requirement to the exclusion of the intact, he distrusts
the last (sexually maimed) survivors of the old warlike generation:
“The one who has crushed or mutilated genitals will not be admitted in the assembly of the Lord.” (23: 2)
In order to notify the abolition of the commandment imposed to Abraham, he points out that the Eternal changed his mind between both Covenants:
“The Eternal did not conclude this covenant with our fathers but with ourselves, who are here today, all alive.” (5: 3)
He does not ignore the ancient Covenant:
“… he will not forget the covenant of your fathers…” (5: 3)
but
he seems to refer to the version of chapter 15 of the Book of Genesis,
which does not mention circumcision, rather than to that of chapter 17.
Then he explains the great difference of nature between both Covenants, a difference that condemns the Covenant through submission:
“The Eternal talked with you face to face…” (5: 4)
Both
Covenants are discrepant; whereas Abraham had kept his face on the
ground, the New Covenant is an alliance between equals, in which Moses
obtained the abolition of sexual mutilation from Pharaoh:
“And
now, Israel, the Eternal, your God, only expects from you that you
should revere the Lord, your God, follow his ways in everything, love
him and serve him with all your heart and all your soul, observing the
precepts and laws of the Lord which I impose on you today, so that you
would be happy.” (10: 12-13)
On
the other hand, we have seen that through prescribing “circumcision of
the heart”, Moses takes an ethical stand against circumcision of the
flesh:
“Thus circumcise your heart, stop stiffening your neck.” (10: 16)[(*)]
Inviting
the Hebrews to relax, he underlines an obsessive symptom, undoubtedly a
sign of pride but also of emotional distress, fear of beheading, of
total castration, of impotence. This “circumcision” is granted by God as a grace:
“And
the Eternal, your God, will circumcise your heart and your descendants’
heart so that you love the Lord, your God, with all your heart and with
all your soul, and make your living.” (30: 6)
A reference to Abraham’s Covenant, mention of the descendants is significant of the replacement of circumcision of the body by that of the heart.
It is obvious that the Book of Deuteronomy forbids circumcision.
Michel Hervé Navoiseau-Bertaux – June 9, 2012 – posted at SalemNews
[1] cf. the article “Bible” of the Encyclopaedia Britannica.
[(*)]
An Eleventh Commandment synthesizes the first: “Thou shalt love the
Lord, your God, with all your heart, all your soul and all your
strength.” (6: 5). Jesus-Christ extended it by recommending: “You will
love your neighbour as yourself.”
[(*)](*) Verses 10: 16 and 30: 6 are the only acceptations of the term “circumcision” in the whole book of Deuteronomy.
Michel Hervé Navoiseau-Bertaux (Sigismond) is the author of “Sexual
mutilation: excision, circumcision, the victims’ point of view”, for
free at circabolition.multiply.com;
he is an Independent psychoanalysis researcher (Chercheur indépendant
en psychanalyse) based in Paris, France, who works with Salem-News.com
to help raise awareness of the massive societal problems connected to
the blindly accepted, mutilating practice of circumcision.
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