According to the Daily Forwad,
A coalition of Cleveland Jewish leaders are protesting a graphic mural painted on a gas station wall that depicts a rabbi performing a controversial circumcision ritual.
Anti-Defamation League regional director Anita Gray, and Cheryl Davis, chair of the Jewish Federation of Cleveland’s Community Relations Committee, slammed the mural as anti-Semitic.
“This outrageous and deeply offensive anti-Semitic mural has no place in our city,” Davis said in a statement. “We need to stand firm against this kind of hatred.”
The mural appears on the side wall of Biggie’s Foodmart and gas station in Cleveland. Written above the graphic image of are the words: “Talmudic Priests in Church: Sex With Minors Permited [sic].”
It apparently depicts the metzitzah b’peh ritual, the controversial practice in which a mohel sucks the blood from an infant’s penis after circumcision.
the Forward further says,
The gas station mural isn’t just potentially offensive to Jews.
On the adjacent wall to the circumcision mural is another similar image with the title “The Faces Of….Jesus.” The first line of the graphic reads: “To Jews he’s a bastard, who’s in hell.” [the second line , which, the Forward omits, is ‘To Christians he is a God, ‘ and the third, also skipped from the Forward report is, ‘To Muslims he is a prphet, son of a honorable woman.’
Apparently the Cleveland Jews hope this will offend Christians for some reason.
Curiously, the Forward continues, underneath the image’s third depiction of Jesus are the words “Palestinian Born,” in smaller letters.
Of course, only bringing the abhorrent ritual into the open is ‘offensive’; the actual fact of it is not denied, or even discussed, much less subjected to critical scrutiny.
According to the ADL leadership in Cleveland, to be against the abominable, barbaric practice of sexual mutilation and ritual vampiric felatio of infants is to be ‘anti-semitic.’
Then so is Atzmon in his recent interview on Jewish blood rituals, in which he denounces the barbaric tribal practice although he is careful to note that he does not criticize the religious Jews who practice it, only the ‘progressive’ Jewish elite who claim to be non-believers, and the successful push of the Jewish leadership in the American medical establishment to make it accepted by non-Jews as well. It is in line with Atzmon’s tenet that it is not the ‘celebration of the symptoms’ itself that poses problems but only doing so at the expense of others. What remains unresolved is how does a western nation, however, cope with having a ‘state within a state’ with its own rules at odds with the laws of the rest of society. Blood rituals for Jews, but not, say, poligamy for Mormons does not seem consistent policy.