The Evolution of Bat Mitzvah Celebration Throughout the Ages

Going back centuries and even decades, a Bat Mitzvah celebration was not a common thing, nowadays, however, it has become much more commonplace – though with differences depending on community and minhag (custom). In this article, we will delve into the evolution of the Bat Mitzvah celebration as well as the machloket (debate) surrounding it. Bat Mitzvahs are not and were not always widely accepted, certainly not in the same way that Bar Mitzvahs are, and here we will seek to uncover why.

First, let’s start with the source of Bat Mitzvah, which means “daughter of the commandment.” The Mishna in Pirkei Avot (5:21) states, “He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments…” and it carries on so on and so forth, outlining the various ages at which things in life are to be undertaken. Thirteen is considered to be the age at which boys are considered to be ‘men’ and are, therefore, obligated to fulfill the Torah commandments. For girls, this age is twelve since girls are considered to mature at a younger age than boys.

The Great Debate

Now let us turn to the machloket between Rav Moshe Feinstein and Rav Ovadia Yosef surrounding the celebration of girls reaching the age of Bat Mitzvah.

Rav Moshe Feinstein (Iggrot Moshe, Orach Chaim 2:97) stated as follows:

The correct approach, in my view, is that there is no noticeable practical difference between the girl now she is over bat mitzvah than when she was a child. This is not the same as with a boy where [the difference] is very marked in that we now join him into anything that needs minyan of 10 or 3. For a mere awareness [of difference with a girl] with no noticeable practical difference, we do not make a meal or a celebration, even though for her personally there is great joy… Even if she gives a public dvar Torah, there is no particular merit in this since she is exempt from learning Torah.

Here Rav Feinstein draws a differentiation between a boy becoming Bar Mitzvah and a girl becoming Bat Mitzvah. A boy now counts as part of a minyan, whereas for a girl, there is no essential change in her role. Therefore, there is no reason to make a public celebration of a Bat Mitzvah, and while a celebratory seuda can be made, it is considered a seudat reshut (permitted meal) rather than a seudat mitzvah (a meal that is a mitzvah). In addition, while she is permitted to give a dvar Torah, Rav Feinstein emphasizes that her obligations in Torah study are unlike those of males, and thus her dvar Torah doesn’t give her a particular merit in the same way a boys Torah learning would give him.

However, Rav Ovadia Yosef disagrees with the opinion of Rav Moshe Feinstein and writes as follows (Yechaveh Da’at, 2:29):

Accordingly, it appears that a girl too, who becomes 12 and is obligated in all mitzvot that women are obligated in, becomes a person who [now] performs mitzvot as one who is commanded. It is, therefore, fitting to celebrate her entry into mitzvot with a meal of thanks and joy and in such matters there is no distinction between boys and girls when they come of age. The Gaon Rav Yosef Chayim writes to this effect in his book ‘Ben Ish Chai’ that even though there was no minhag to make a meal for a girl at bat mitzvah, nevertheless she should dress in her Shabbat clothes and be happy on that day that she merited to come of age in mitzvot. It appears from his words that if there were to be a minhag to make a celebration and a meal [for a girl] just as is made for a boy when he reaches bar mitzvah, such a thing would be entirely proper and the meal would be considered a seudat mitzvah.

The acceptance of Bat Mitzvah ceremonies marks an acknowledgment and an evolution in Orthodox Judaism that a woman’s role in society, as well as the Jewish education that she receives, has changed over time

Rav Ovadia Yosef writes that a Bat Mitzvah is indeed a special occasion when we celebrate a woman’s obligation in mitzvot. Though women do not have the same sort of public role in terms of the mitzvah observance than men have, they nevertheless are also obligated to fulfill the commandments in the same way that men are. Furthermore, he writes that even if it were nothing more than a birthday party, it would still be a seudat mitzvah if words of Torah are recited.

Murky Origins

One thing we haven’t touched upon is the origin of the modern-day Bat Mitzvah celebration as we know it. This was largely initiated by non-Orthodox movements, and a significant part of the debate surrounding Bat Mitzvah celebrations stems from this origin. Thus, there may be a concern that the motivations for the practice stem from a secular hashkafa relating to gender equality and perceived misogyny within the Orthodox movement as opposed to a genuine Torah intention. Torah practice doesn’t pertain to just cold, dry halacha, but also meta-halacha – the value-based substructure of halacha which governs it. Therefore, while something within Judaism might be permitted on a technical level, there are other considerations that need to be taken into account to determine whether it is really the appropriate thing or not. All of this being said, much of the Orthodox world nowadays recognizes that Bat Mitzvah ceremonies and celebrations have intrinsic value and are therefore, widely practiced. Furthermore, the acceptance of Bat Mitzvah ceremonies marks an acknowledgment and an evolution in Orthodox Judaism that a woman’s role in society, as well as the Jewish education that she receives, has changed over time. 

It is important that we celebrate a girl’s Bat Mitzvah in a manner that truly honors the Torah, placing the spotlight on the young woman taking on Mitzvot. The focus should be on the meaningful journey she’s embarking on as opposed to the venue, decor, food, and gifts – it’s about. What makes the celebration truly special is focusing on the significance of this important milestone.