CCAR RESPONSA
Contemporary American Reform Responsa
157. Bar/Bat Mitzvah
Certificates
QUESTION: It is Temple policy to grant Bar/Bat
Mitzvah certificates at the beginning of the confirmation year approximately two and a half years after the Bar/Bat Mitzvah and not at the ceremony itself. This represents a congregational effort to assure the continuing education of the members’ children. Some children and some parents have objected and consider this as inappropriate coercion. How far should a congregation go to assure the education of its children? (Rabbi J. Brown, Long Beach, CA)
ANSWER: It is, of course, clear that the ceremony of Bar/Bat Mitzvah
stands on its own merit and has no relationship to any certificate which may or not be issued. Certificates represent a recent innovation. On the other hand, as these parents and children are anxious about the certificates, they seem to be meaningful, and so represent an appropriate tool to encourage Jewish education. We must, therefore, ask what standards of education were set by our tradition. Is there any age when the obligation ceases for the parents or for the children?
Our tradition has encouraged education in all periods of our history. The
parental duty was already presented in the well-known verse, “And you shall teach them diligently to your children” (Deut. 6.7). In Maimonides’ Sefer Mitzvot, this commandment stood as number seven among the positive commandments. The Talmud made education the father’s duty (Yoma 82a; Suk. 2b; Nazir 29a, etc.). There was some controversy in Talmudic and later times about the extent of obligation for women’s education (Nazir 28b, 29a; Yoma 82a; Or Zarua II, 48; Yad Hil. Talmud Torah, etc.). Generally women received little formal education until modern times. There was also controversy over a mother’s responsibility for the education of her sons if her husband failed or could not provide an education (Er. 81a; Mahatzit Hasheqel 343; Meir b. Baruch Responsa, Vol. 4, #20; Hatam Sofer, Responsa #24, etc.). Although the mother may have limited direct responsibility, anything that she accomplished was considered praiseworthy. If the mother failed, then the bet din could assume the responsibility (Terumat Hadeshen 94; Yad Hil. Shevuot 12.8; Magen Avraham 640.3). Of course, when a boy reached thirteen and his father recited the blessing which freed him from further obligation for his child (shepatrani), then educational obligations also ceased (Isserles to Shulhan Arukh Orah Hayim 225.2). A Talmudic authority indicated that a man should struggle with the education of his son until the age of twelve (Ket. 50a), yet various medieval sources indicated that education was generally pursued to the age of sixteen (Huqei Torah I, 3; II, 5; III).
The eleventh century Huqei Torah provided extensive rules and curricula
for every facet of education for children and adults. Similar rules are also found scattered through the responsa literature and the books of minahagim from Gaonic times onward (M. Güdemann, Geschichte des Erziehungswesens,Vols. I, II, III).
The
innumerable injunctions on the part of the Mishnah and Talmud to continue studying make it absolutely clear that adult education is obligatory for every Jewish male with statements like, “The study of Torah outweighs all other commandments” (Peah 1.1); “The world rests upon three things, upon Torah, worship and acts of kindness” (Pirkei Avot 1.2); “He who does not increase knowledge decreases it” (Ibid. 1.13). Furthermore, a Bet Hamidrash always accompanies the synagogue (Tos. Ber. 11b, 37b; Or Zarua II, 3; Adret, Responsa I, #210; III, #318; IV, #311, #417; Simon b. Zemah, Responsa II, #185, #217, etc. ) . Those who study are honored by being called to the Torahor are given other communal and synagogal recognition.
Widespread
communal pressure insisted on universal education for men, and it remained effective even in difficult times. Titles were used as another form of recognition for advanced study, so rebbe, gaon and haver have been used in various periods to encourage further education.
We must note that all of these statements which are largely, but not
entirely, limited to boys would also apply to girls for us as Reform Jews. Equality of the sexes has been a hallmark of our movement since its beginning.
One of the concerns
expressed within the Reform movement when Bar/Bat Mitzvahs were re-emphasized or re-introduced was the danger of stopping education at thirteen. Every discussion of Bar/Bat Mitzvah has stressed the need for continued education at least through Confirmation, if not through high school and beyond. The latest responsum written by this committee on Bar/Bat Mitzvah does so as well. Various congregations have used different methods to attain this goal. Certainly the method utilized in Long Beach effectively exerts communal pressure toward continued education. Such pressure is in keeping with our tradition and should be maintained.
May 1981
If needed, please consult Abbreviations used in CCAR Responsa.