CCAR RESPONSA
American Reform Responsa
33. Reform Attitude Toward Bar Mitzvah and Bat Mitzvah
(1979)QUESTION: What is the Reform attitude toward Bar and Bat Mitzvah? Has it changed over the years? What is their relationship to Confirmation?ANSWER: Bar and Bat Mitzvah are, virtually, universally observed by Reform Jews. They celebrate the coming to maturity for boys and girls (Yad., Hil. Ishut, 2.9, 10) and the accompanying obligations (Yoma 82a, etc.). The ceremony possesses considerable meaning both to the young people and to their parents. It strengthens their bonds to Judaism and the synagogue, helps cement family ties, and marks a step in the religious education of each child. The nature of the ceremony and the participation of the child and his/her parents varies from congregation to congregation, but always includes reading from the Torah and the Haftara (on Shabbat morning), as well as a blessing by the rabbi. Bar and Bat Mitzvahs are normally conducted on Shabbat morning or at any other service at which the Torah is regularly read. The ceremony celebrates the entrance into the initial stages of adult life. It marks a change toward physical maturity and a new degree of intellectual maturity, as demonstrated by the curricula of the Middle School and a wide variety of ancillary programs. Most important of all, it demands responsibility for mitzvot within the framework of the modern family and society. The actual responsibility assumed may be modest, but the process of decision-making must now be undertaken in a more serious manner. The ceremony of Bar Mitzvah as a separate institution was first mentioned in the 14th century by Mordecai ben Hillel (cited by Isserles to Tur, O.Ch. 225.1), and was not welcomed by all (Yam Shel Shelomo, Bava Kama 7.37). The Talmud did not know it, and called coming of age “Bar Oneshin.” In any case, it has become widely established and followed by all segments of the Jewish community. It has now become thoroughly a part of congregational and family Jewish life and is a major portion of the youngster’s life as he or she grows up. Every effort should be made to have the youngster participate in the Torah service in keeping with his/her age, but not to the exclusion of the rest of the congregation. The child may also participate in the regular service in keeping with the general pattern of worship, so that all congregants will continue to feel that the service has meaning for them. Many Reform congregations have always conducted the Bar and Bat Mitzvah ceremony, while others omitted it for some decades in preference to Confirmation. The ceremony of Confirmation was introduced by Ehrenberg in Wolfenbuettel in 1807 (J.R. Marcus, Israel Jacobson, p. 146). This communal ceremony soon involved both boys and girls (Denmark, 1817, or Hamburg, 1822; D. Philipson, “Confirmation,” Central Conference of American Rabbis Yearbook, vol. 1, p. 44), and therefore clearly emphasized the equality of men and women in modern Jewish practice. Furthermore, it generally occurred later than Bar Mitzvah, and thus extended the religious education of the child. This ceremony continues to be of major importance in most congregations and is usually conducted when the class has reached the age of sixteen. Most children who are Bar and Bat Mitzvah are also confirmed and see the former ceremony as a step to the latter. Some attempts have been made from time to time by the Conservative Movement to change the age of the Bar and Bat Mitzvah, but these have not received popular support, and no such efforts have been made in the Reform Movement. The classic position for Confirmation in place of Bar Mitzvah was made by Kaufmann Kohler, who felt that we must recognize that true maturity had not been reached in our society by the age of thirteen, and therefore this tradition from the past should be discarded (Kaufmann Kohler, CCAR Yearbook, vol. 23, pp. 170ff). We disagree with these assumptions and see the ceremony as valuable for the child, the family, and the synagogue (“Symposium,” CCAR Yearbook, vol. 72, p. 157ff). In contrast to the early Reform Movement, we now see no conflict between Bar/Bat Mitzvah and Confirmation. One emphasizes the individual child, the other the role which he/she plays in the congregation and community. Bar/Bat Mitzvah particularly reinforces the study of Hebrew. Each marks a different level of maturity and intellectual attainment. Bat Mitzvah is a new ceremony introduced by Mordecai Kaplan in the 1920s (although it was mentioned in the l9th century by Joseph Hayim b. Elijah in Ben Ish Chai). It has been widely accepted by the Reform and Conservative movements in Judaism, and among some modern Orthodox congregations, although the ceremony has been much modified among those Orthodox Jews where accepted (Seridei Esh III.93; Feinstein, Igerot Mosheh I.97,104; Noam, vol. 7, p. 8). Tradition has set the age of majority at twelve and one day for girls and thirteen and one day for boys (Aruch Hashulchan 225.4, etc.), and these are the ages for Bar and Bat Mitzvah among Conservative and Orthodox Jews. We recommend that the ceremony for both be held at age thirteen. Little was made of this ceremony until the Middle Ages, although it is clear that from age thirteen onward, a boy was considered to have reached his majority in every way and he was responsible for his own sins (Avot 5.21; Nid. 5.6). Majority originally depended upon the appearance of two pubic hairs, and if they did not appear, then the attainment of majority was delayed (Maimonides, Yad, Hil. Ishut 2.9,10); but by the 14th century the physical characteristics were simply assumed and there was no examination for them unless there was some question raised. In earlier times, minors were called to the Torah (Meg. 23a; Tur, Orach Chayim 282), and put on Tefilin, but this was protested beginning in the 12th century (Itur II, 26c; Isserles to Shulchan Aruch, Orach Chayim 37.1, contrary to the Talmud, Sukka 42a). A boy may now begin to use Tefilin a few months before the Bar Mitzvah in traditional circles (Ba-er Heitev to Shulchan Aruch, Orach Chayim 37.1; Aruch Hashulchan, O.Ch. 37.9). On the occasion of the boy being called to the Torah at age thirteen, the father read the special blessing, “Baruch shepetarani me-onsho shel zeh,” (for a discussion of the blessing see Noam, vol. 7, pp. 1ff), which freed him from responsibilities in the future (Isserles, Darchei Mosheh to Tur, O. Ch. 225.1, citing Maharil and Mordecai; Genesis Rabba, 63.10; Epstein, Aruch Hashulchan, O.Ch. 225.4). The social festivities connected with Bar/Bat Mitzvah also began in the Middle Ages (Yam Shel Shelomo, Bava Kama 7.37). Every effort should be exerted to maintain the family festivities in the religious mood of the Bar/Bat Mitzvah. Some of the efforts of early Reform in favor of Confirmation against Bar Mitzvah were prompted by the extravagant celebration of Bar Mitzvah, which had removed its primary religious significance. We vigorously oppose such excesses, as they destroy the meaning of Bar/Bat Mitzvah. Our emphasis will continue to be placed upon the growing physical and intellectual maturity of the children and upon their assumption of responsibility for mitzvot. We encourage the celebration of the Bar/Bat Mitzvah at the age of thirteen as an initial step toward maturity. The ceremony must lead to continued Jewish education, Confirmation, and high school graduation. The mood of that day should be religious and festive, so that the child and the parents feel a sense of mitzvah.Walter Jacob, ChairmanLeonard S. KravitzEugene LipmanW. Gunther PlautHarry A. RothRav A. SoloffBernard Zlotowitz
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