bat mitzvah

Bat mitzvah’s 100th birthday

March 18, 2022, marked the 100th anniversary of the first bat mitzvah ceremony in the United States.

Judith Kaplan, daughter of Rabbi Mordechai Kaplan, became the first woman to publicly celebrate the traditional Jewish coming-of-age ceremony. Becoming a bat mitzvah, or “daughter of the commandments,” signifies that a young woman has attained legal adulthood under Jewish law.

A bat mitzvah is based on the centuries-old ritual of bar mitzvah, or “son of the commandments,” the ceremony for 13-year-old boys. Today, it typically involves months or years of study, chanting Torah in front of the congregation and giving a reflection on the week’s Torah reading.

Since that day in 1922, coming-of-age ceremonies for Jewish girls have gradually become more popular, especially in more liberal branches of Judaism.

As someone who studies how legal and social changes intersect to advance the rights of women in religious communities, I see bat mitzvah as having a transformative impact on the rights of women in Jewish life, one that continues to reverberate in important ways today.

Growing equality

For many years, the significance of becoming a bat or bar mitzvah was very different. For boys, it marked the moment when they took on all the privileges accorded to adult men in the tradition, including the right to be counted in a minyan, the minimum number of people required for community prayers; to be honoured by being called up to give blessings over the Torah reading; and to read from the Torah itself. For girls, meanwhile, it often marked a celebration of maturity, but did not necessarily bring along the rights to full and equal participation in synagogue rituals.

It is only in recent decades that the rituals enacted and the rights bestowed for boys and girls have become substantially equivalent, and only in more liberal movements.

Indeed, because of controversies over whether women should be permitted to read aloud from the Torah, Judith Kaplan was not given the honour of being called up to read from a Torah scroll – part of the ordinary routine for bar mitzvah boys. Rather, she spoke after the service had formally concluded, reciting prayers and reading selections from the biblical passages out of a book.

Even today, bat mitzvah girls in some communities read passages from sacred texts after services on Friday night or Saturday morning, instead of during the standard Saturday morning service. But the bat mitzvah ritual, in varying forms, has become widespread in all movements within Judaism. It is widely practised in Reform, Conservative and Reconstructionist – a branch of progressive Judaism later founded by Kaplan’s father – communities and is increasingly popular in the Orthodox world.

The introduction of bat mitzvah was a steppingstone to expanding roles for women in every part of the Jewish world. In the Conservative movement, for example, women’s inclusion in bat mitzvah created tensions with their exclusion from other aspects of ritual life and leadership. Girls and women who were educated alongside boys and celebrated their bat mitzvah in similar ways later found themselves excluded from adult roles.

Jewish studies scholar Anne Lapidus Lerner summed it up this way: “The bar mitzvah ceremony marks a young man’s entrance into adult Jewish responsibility and privilege – the first, it is hoped, of many such occasions. But a bat mitzvah would mark a young woman’s exit from participation. It would be the only time she was permitted to go up to read the Haftarah,” selections from the biblical books of the prophets, read after the Torah portion each Sabbath.

The push to resolve this inconsistency led to an expansion of women’s roles within Conservative Judaism, including the ordination of women as rabbis.

Orthodox women continue to push boundaries around bat mitzvah. Many Orthodox synagogues have special programs devoted to girls coming of age and host celebrations marked by lighting Sabbath candles and sharing their learning about sacred texts in a speech to the community. Some Orthodox communities host women-only prayer groups where girls read from the Torah, while families in other communities host ceremonies in their homes.

New directions

As the ritual of bat mitzvah became more widely accepted, adult women who had been denied opportunities to study for it as children have sought out bat mitzvah as well. They may choose adult bat mitzvah because they seek to become more involved in ritual leadership in their synagogue community, or to enhance their skills so that they can guide their children when it becomes time for them to begin training for their own bar or bat mitzvah. Becoming an adult bat mitzvah may also provide a public forum to mark important transformations in one’s Jewish identity.

Project Kesher, an American nongovernmental organization that fosters Jewish women’s leadership in the former Soviet Union, supports programs for adult bat mitzvah. These initiatives allow women who were forbidden to receive a Jewish education by antisemitic state policies to reclaim their identities.

Sometimes, the ritual of adult bat mitzvah celebrates a more personal journey. In a recent episode of And Just Like That, the sequel to Sex and the City, the character Charlotte faces a crisis when her child does not want to participate in their Jewish coming-of-age ceremony. Charlotte saves the day by using the occasion to have her own bat mitzvah, to celebrate her own Jewish identity as a “Jew by choice,” after converting to Judaism years ago.

The TV episode also highlights another emerging innovation around the ritual of bat mitzvah: the adoption of more gender-neutral terms “b’nai mitzvah” or “b-mitzvah.” In many contexts, the rituals of bar and bat mitzvah have become identical, but the names of the ritual are still sexually differentiated: “bar mitzvah” for boys and “bat mitzvah” for girls. Some congregations, like Charlotte’s, have moved to using the term “b’nai” – children of the commandments (though b’nai literally means “sons,” it is also used to describe gender-mixed groups) – or simply “b-mitzvah” as a term that embraces all children, including those who identify as non-binary. (The Peretz Centre for Secular Jewish Culture uses the term p’nei [faces of] mitzvah.)

So, when North American Jews celebrate the 100th anniversary of bat mitzvah, they not only celebrate a momentous occasion in the life of one young girl, but an innovation that has paved the way for wider inclusion of generations of women, children and those previously excluded from a central ritual of Jewish life.

Lisa Fishbayn Joffe is director of the Hadassah-Brandeis Institute and director of the Project on Gender, Culture, Religion and the Law, which explores the tension between women’s equality claims and religious laws. Her research focuses on gender and multiculturalism in family law and on the intersection between secular and religious law. She is a co-founder of the Boston Agunah Task Force, devoted to research, education and advocacy for women under Jewish family law. This article is republished from The Conversation, and the original can be found at brandeis.edu/jewish-experience.

Importance of rite of passage

Our son, Nissim Shalom, recently became a bar mitzvah, and it is a living reminder for us of our family’s remarkable and ancient history. According to Jewish law, a Jewish boy reaching the age of 13 becomes a bar mitzvah and is responsible for assuming the mitzvot of Jewish adulthood. (A girl becomes a bat mitzvah at the age of 12.) Once a bar mitzvah, a person may be counted in a minyan (prayer quorum) and may lead religious services in the family and the community.

The bar mitzvah age was selected because it roughly coincides with physical puberty (Talmud Niddah, 45b). Prior to a child becoming a bar mitzvah, the child’s parents are responsible for the child’s actions, but b’nai mitzvah bear responsibility for their own actions with respect to Jewish ritual law, ethics and tradition and are able to participate in all areas of Jewish community life.

Upon a boy’s becoming a bar mitzvah, a celebration is made in his honour. The current scale of celebrations is much greater than it used to be in the mellah, or shtetl, of the old countries. In the past, this rite of passage was a joyous matter of course for every Jewish child without exception. In more recent times, however, this milestone is unfortunately not as absolute as it once was. Hence, we celebrate the occasion with more ostentation to highlight the cherished continuity of our heritage.

In the Moroccan community, we have many unique customs.

On the eve of the celebration, the bar mitzvah gets a haircut in the presence of his family and, as in every Moroccan celebration, traditional henna is put on his hand. On the celebratory day, it is customary for the family to help the bar mitzvah boy don tallit and tefillin, thereby showing him how dear this mitzvah is.

Many in the Moroccan community had the custom of taking the boy to a mikvah, stressing the idea of purity and holiness. Some had the custom of snatching the tefillin from the boy, so that the father would be obliged to redeem them with money, thereby demonstrating their importance.

When the bar mitzvah is called to the Torah, it is customary for the women to ululate “lulululu.” This custom originates from a kabbalistic source stating that, in every holy and happy occasion, the evil inclination (yetzer harah) is challenged to act. Thus, the women scream out in order to confuse and to chase away the yetzer harah.

It is hardly an exaggeration to say that the future of the Jewish people depends in large measure upon the bar (and bat) mitzvah event. Education, and particularly education of our young, has been and remains the means by which we continue to thrive, to exist, to ensure the future of Klal Israel. Is it any wonder that we celebrate with such gusto, as families and communities, this uniquely Jewish simchah by which we renew ourselves and our time in Jewish history?

Rabbi Ilan Acoca is a veteran rabbi and educator. He is the rabbi emeritus of Vancouver’s Congregation Beth Hamidrash and currently serves as the rabbi of the Sephardic Congregation of Fort Lee-Bet Yosef, in Fort Lee, N.J., and rav beit hasefer of Yeshivat Ben Porat Yosef, in Paramus, N.J. He is the writer of the book The Sephardic Book of Why and has written hundreds of articles on various topics for different publications.

New b’nai mitzvah app

(screenshot from mitzvahtools.com)

Mitzvah Tools 2.0 aims to make every aspect of bar and bat mitzvah preparation easier for everyone involved. The app schedules meetings, keeps track of progress, enables long-distance learning, organizes essential information like the Torah portions and honors at the ceremony, and makes resources for studying available to the student. The architect of the app is Rabbi Dan Moskovitz of Temple Sholom, who is founder and chief executive officer of Mitzvah Tools.

Moskovitz’s interest in digital Torah education tools goes way back. He has been a computer geek since his own bar mitzvah, which took place in the days of the Atari 400. In rabbinical school, he developed software to help him with the Jewish calendar and, while working in a Los Angeles synagogue in 1998, he created a database to track the progress of children studying for their b’nai mitzvah. In 2003, he developed Mitzvah Tools 1.0, a much more limited version of the current platform.

Mitzvah Tools 2.0, which was released in June, was developed with the help of Cantor Mark Britowich, director of sales and operations at Mitzvah Tools, who has more than 20 years of experience in b’nai mitzvah education. Vancouver’s Mark Fromson was the project manager and Australia-based Salim Jordan led an international team of programmers.

Mitzvah Tools was completely updated to help synagogues prepare their b’nai mitzvah students. According to the app’s website, “the original was locked in the rigidity of fixed browser widths and ’90s graphics. We kicked some new life into this trusty tool with a fresh identity and comprehensive design system to define its look and feel.”

The entire b’nai mitzvah educational team can interact using Mitzvah Tools to manage the study process together. Each student’s resources and their assignments can be accessed, and the student can attach recordings and send them to their tutor to review. Tutors and other team members can work from any location, and Mitzvah Tools enables video chats between tutor and student.

The app’s multimedia resource bank includes the chanting of every Torah and Haftorah portion. Recordings of prayers, various Torah commentaries and pages of the Tikkun (a book of the text as it appears in the Torah scroll) can all be stored and shared, as well as any other relevant files. All members of the team can communicate with each other, and students and parents can communicate with their team members, as well, with privacy settings available to restrict who can access different conversations.

Since its release in June, Mitzvah Tools is already in some 30 congregations. For more information, visit mitzvahtools.com.

Matthew Gindin is a Vancouver freelance writer and journalist. He blogs on spirituality and social justice at seeking her voice (hashkata.com) and has been published in the Forward, Tikkun, Elephant Journal and elsewhere.

More to becoming an adult

It’s a bat mitzvah year in our family. We’ve booked the photographer, the caterer, the DJ and the invitation company. Our daughter is studying her parashah and learning to chant the Haftorah and maftir.

Now, it’s time to inject some social justice into the experience, in the form of what have come to be known as “mitzvah projects.” Coming of age in the 1980s, my generation was less social justice-oriented. So what exactly, I wondered, should a “mitzvah project” entail?

I turned to JEDLAB, the Jewish educators’ forum on Facebook. I discovered that there is an organization expressly founded to support kids in their mitzvah project strategies. Called Areyvut (Hebrew for “social responsibility”), the New Jersey-based group offers consulting services – from a free phone consultation to more extensive, fee-based ones – and direct organizing of an array of hands-on, direct-action-style activities in which party guests can participate. Called “chesed fairs,” these might include game-board painting for a social-services agency, hat-making for cancer fighters or cupcake-decorating for a local day centre. Clients need not live in the area, or even in the United States.

Elsewhere, Areyvut teams up with synagogues and youth groups to teach kids to be “mitzvah clowns” for residents of long-term care facilities.

I decided to take up Areyvut’s offer to engage in a free phone consultation on my daughter’s mitzvah project idea. She had chosen a complex topic – addressing the economic effects, particularly around access to housing, of urban gentrification. Talking to Areyvut’s staff reminded me that mitzvah projects need not be confined to financial giving. Advocacy and awareness can be just as important.

I decided to take some of these ideas to my own community. Through word of mouth, I initiated a b’nai mitzvah club to help develop mitzvah project ideas. At the first meeting, which we called “Hot Chocolate for Hot Issues,” I led a workshop to get the kids thinking about a given issue, how to identify deeper causes of the problem and how to consider the range of action one might take to address these problems.

For our mitzvah club this year, each child will identify a pressing issue around which he or she is passionate and then develop an action plan, a plan that should involve at least two of the following: fundraising, political advocacy, public awareness and direct action. Fundraising could involve donating a portion of bar or bat mitzvah gift money, or holding a bakeathon or danceathon. Political advocacy might involve letter-writing to elected officials. Public awareness could include an Instagram campaign increasing public understanding of the issue. And direct action means identifying a relevant organization at which the child can volunteer.

Sometimes, there is an identified need, but not an established organization dedicated to it. In these cases, Areyvut can support kids in being more ambitious – for example, in creating their own nonprofit organization. Billy’s Baseballs grew out of a bar mitzvah initiative where a child organized the sending of decorated baseballs to soldiers stationed abroad.

Daniel Rothner, Areyvut’s founder and director, puts it this way. As Jews, we are supposed to be a “light unto the nations,” engaged in making the world a better place, he told me. And the impact extends beyond the Jewish community, he added. He is also passionate about getting kids to think about the deeper causes. What of Dave, the homeless man who appears at the soup kitchen every week? Why does Dave need to come week after week?

Our own b’nai mitzvah club has come a long way from kids reciting the “today I am a fountain pen” joke. As my daughter said, the bar or bat mitzvah milestone means that “technically, you’re becoming a woman or a man and, once you are [an adult], you have a responsibility to help out with the issues in the world and in our community.”

Mira Sucharov is an associate professor of political science at Carleton University. She is a columnist for Canadian Jewish News and contributes to Haaretz and the Jewish Daily Forward, among other publications. This article was originally published in the CJN.