A bar mitzvah ("son of the commandment") is a male Jew who has reached his 13th birthday and is recognized as fully responsible for his own religious and moral actions.酒吧mitzvah （ "儿子的诫命" ） ，是一名男性犹太人，他们已经达成了他的十三岁生日，是公认的，责任完全在他自己的宗教和道德的行动。 A bat mitzvah is the corresponding female Jew.一只蝙蝠mitzvah是相应的女犹太人。 A rite in the synagogue, which is also commonly referred to as bar mitzvah, marks the attainment of the status of bar mitzvah. 1成年礼在犹太教堂，也就是通常称为酒吧mitzvah ，标志着实现地位的酒吧mitzvah 。 In Conservative and Reform Judaism, a similar rite is used for the bat mitzvah as well.在保守和改革犹太教，类似的成年礼，是用来为蝙蝠mitzvah以及。 When reaching puberty, a young man or woman is called upon to read a prophetic passage from Scripture to the synagogue congregation.当到达青春期时，一名年轻男子或女子，是呼吁改为先知通道，从经文到犹太教会众。
Thereupon, he or she is recognized as a full member of the congregation, able to count as a member of the required quorum of ten.于是，他或她是公认的一个正式成员的会众，可以算作一个会员所需要的法定人数10 。 On that occasion the parents say a blessing: "Blessed is God who has now freed me from bearing full responsibility for this person."那一次，父母说祝福： "祝福是上帝，如今已释放了，我承担全部责任，这个人" 。 In the 19th century, Reform Judaism created the rite of confirmation, either instead of, or in addition to, the bar mitzvah celebration.早在19世纪，我国改革犹太教创造了成年礼的确认，无论是不是，还是此外，在该酒吧mitzvah以示庆祝。 It is held on the festival of Shavuoth, or Pentecost, which marks the revelation of the Torah.这是举办艺术节的shavuoth ，或五旬，这标志着启示的律法。 This rite is now common in Reform and Conservative synagogues.这项成年礼，是目前在改革和保守的犹太教堂。
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Bibliography:
参考书目：
AI Katsh, ed., Bar Mitzvah (1955); S
Schoenfeld, et al., Bar Mitzvah (1985).爱katsh ，海关，酒吧mitzvah （ 1955 ） ;
s舍恩菲尔德，等人，酒吧mitzvah （ 1985 ） 。
Religious Maturity.宗教成熟。
Hebrew term applied to a boy on completing his thirteenth year, who has then reached the age of religious duty and responsibility.希伯来语任期适用于一个男孩就完成了他的第十三今年，世卫组织已，然后达到法定年龄的宗教义务和责任。 The name "Bar Miẓwah" occurs in BM 96a, where it is applied to every grown Israelite; but in the sense now used it can not be clearly traced earlier than the fourteenth century, the older rabbinical term being "gadol" (adult) or "bar 'onshin" (son of punishment); that is, liable to punishment for his own misdoings; see Rashi Nid.命名为"酒吧miẓwah "发生的BM 96 A条，因为它适用于每一个成长israelite ;但在意义上，现在用它不能清楚地追溯到早于14世纪时，旧的犹太教来说， "红景天" （成人）或"酒吧' onshin " （儿子的惩罚） ，即是受罚之虞，为他自己的misdoings ;见rashi全国免疫日。 45b, on the word . 45 B ，就一句话。 The age of puberty being attained at about the fourteenth year, the boy that is over thirteen years of age has the power of making vows or of consecrating property to holy purposes (Nid. v. 6); he is held to account for his own sins, whereas a child before that age may die on account of his father's sins (Midrash Zuṭṭa, Ruth, ed. Buber, p. 47; Yalḳ., Ruth, 600); and, according to some, the father's merit confers benefits upon the son only until he has reached his "pereḳ"; that is, the age of maturity (Tosef., 'Eduy. i. 14).年龄青春期正在实现约第十四一年中，男童是超过十三年的年龄有权力作出誓言或consecrating财产神圣的目的（ nid.五，六日） ，他是追究有关人员责任，为自己的捷联惯导系统，而一个孩子才18岁，可能死于考虑到他父亲的罪孽（ midrash zuṭṭa ，罗思，教育署。布伯，第47页; yalḳ 。鲁特雅， 600 ） ，以及根据对一些人来说，父亲的优点赋予福利儿子才，他已达到他的" pereḳ " ，即是成熟年龄（ tosef. ， ' eduy一14 ） 。
The solemnization of the attainment of the age of religious maturity takes place on the first Sabbath of the fourteenth year, when the Bar Miẓwah is called up (see 'Aliyah) to read a chapter from the weekly portion of the Law, either as one of the seven men or as the eighth, where it is customary to read the closing chapter and the Hafṭarah; and if he be unable to read, to recite at least the benediction before and after the reading, while the father offers silently the rather strange benediction: "Blessed be He who has taken the responsibility for this child's doing from me" (see Shulḥan 'Aruk, Oraḥ Ḥayyim, ccxxv. 2, note of Isserles, and "Magen Abraham," cclxxxii., note 18).该solemnization的实现年龄的成熟宗教所发生的第一个安息日的第十四届一年，当酒吧miẓwah是所谓的（见' aliyah ）改为一章，从每周一次的一部分的法律，无论是作为一个该七名男子或作为第八个，而按照惯例，改为闭幕章和hafṭarah ;如果他不能阅读，背诵至少功德之前和之后读，而父亲提供默默颇为奇怪功德说： "有福被他的人已经承担了责任，为这个孩子的做法，从我身上" （见shulḥan ' aruk ， oraḥ ḥayyim ， ccxxv 。 2 ，注意伊塞莱斯， "红色亚伯拉罕， " cclxxxii ，注18 ） 。
Celebration of Event.庆祝活动。
This event is celebrated by joyous festivity, the Bar Miẓwah boy delivering on this occasion a learned discourse or oration at the table before the invited guests, who offer him presents, while the rabbi or teacher gives him his blessing, accompanying it at times with an address (see Solomon Luria, "Yam Shel Shelomoh" to B. Ḳ. vii. 37, and other authorities in "Magen Abraham," lc; Löw's "Lebensalter," pp. 210-217, 410-412).这次活动是庆祝喜庆欢腾的节日的时候，香港大律师公会miẓwah男童提供这次一位博学话语或咨讯摆在桌子前，邀请的客人，谁给他礼物，而拉比或老师给他的祝福，伴随它有时同一个地址（见所罗门luria ， "阴shel shelomoh "乙ḳ 。七， 37岁，和其他主管部门在"标志亚伯拉罕， "信用证; löw的" lebensalter " ，页210-217 ， 410-412 ） 。 Henceforth he is reckoned among the adults to fill the Minyan, or required number of ten (Shulḥan 'Aruk, Oraḥ Ḥayyim, lv. 9 et seq.).从此，他研判，其中成年人，以填补彦，或规定数目的十（ shulḥan ' aruk ， oraḥ ḥayyim ，吕9页起） 。 Regarding the time when the boy's initiation into his religious duties is to commence, when he is to begin putting on the tefillin, or when to fast on the Day of Atonement, see Yoma 82a; Shulḥan 'Aruk, Oraḥ Ḥayyim, xxxvii.关于时间的时候，男孩的起始到他的宗教职责，是要展开，当他要开始把对tefillin ，或何时快上的赎罪日，见yoma 82a ; shulḥan ' aruk ， oraḥ ḥayyim ，三十七。 3, cxvi. 3 ， cxvi 。 2). 2 ） 。 Leopold Löw (lc) has shown that the Bar Miẓwah rite had become a fixed custom only in the fourteenth century in Germany.利奥波德löw （立法会） ，也显示出该酒吧miẓwah成年礼已成为一个固定的风俗，只有在14世纪在德国。
How It Originated.如何，它起源。
Nevertheless there are many indications, overlooked by Löw, that its origin must be sought in remote antiquity.不过，有许多迹象显示，忽略löw ，其产地必须寻求在远古。 Samuel ha-Kaṭan, at the close of the first century, gives in his saying on the Ages of Man in the Baraita attached to Abot v. 21 (see Maḥzor Vitry, p. 549) the completion of the thirteenth year as the age for the commandments ("le-miẓwot"); and the commentary to the passage refers to Levi, the son of Jacob, who, at thirteen, is called "ish" (= man; Gen. xxxiv. 25).塞缪尔哈kaṭan ，结束时，第一世纪，让他说，对不同年龄的男子在baraita重视abot诉21条（见maḥzor vitry ，第549页）在完成第十三届一年，因为该年龄诫命（ "乐miẓwot " ） ，以及评通过，是指列维的儿子雅各布，世卫组织，在13名，是所谓的"原位杂交" （ =男子;将军三十四。 25 ） 。 Simon Ẓemaḥ Duran, in his "Magen Abot" to the Baraita, quotes a Midrash interpreting the Hebrew word (= "this") in Isa.西蒙ẓemaḥ杜兰巴，在他的"红色abot "到baraita ，引述midrash诠释希伯来语单词（ = "此一" ） ，在ISA的。 xliii.四十三。 21-"This people have I formed for myself, they shall pronounce [AV "set forth"] my praise"-as referring by its numerical value to those that have reached the age of thirteen. 21 -"这人有我成立了自己的，应当宣告[视听" ，载明" ]我的赞美" -是指它的数值那些年龄达到1 3个。 This seems to imply that at the time the Midrash was composed the Bar Miẓwah publicly pronounced a benediction on the occasion of his entrance upon maturity.这似乎意味着，在当时midrash组成律师miẓwah公开宣判：一种功德在纪念他的入口，在时机成熟时。 This is confirmed by the Midrash Hashkem (see Grünhut's "Sefer ha-Liḳḳuṭim," i. 3a): "The heathen when he begets a son consecrates him to idolatrous practises; the Israelite has his son circumcised and the rite of 'pidyon ha-ben' performed; and as soon as he becomes of age he brings him into the synagogue and school ('bet ha-keneset' and 'bet ha-midrash'),in order that henceforth he may praise the name of God, reciting the 'Bareku' (Benediction) preceding the reading from the Law."这是证实了这一midrash hashkem （见grünhut的" sefer夏liḳḳuṭim ， "一3A ）在说： "异教徒的时候，他生一个儿子consecrates他idolatrous实行; israelite有他的儿子接受割礼和成年礼' pidyon夏贲'的表现，以及一旦他成为年龄的他带来了他到犹太教堂和学校（ '打赌夏keneset '和'打赌夏midrash ' ） ，以便从今以后，他可以赞美真主的名义，背诵' bareku ' （功德）前读，从法律的国家" 。 Masseket Soferim xviii. masseket soferim十八。 5 is even more explicit: "In Jerusalem they are accustomed to initiate their children to fast on the Atonement Day, a year or two before their maturity; and then, when the age has arrived, to bring the Bar Miẓwah before the priest or elder for blessing, encouragement, and prayer, that he may be granted a portion in the Law and in the doing of good works. Whosoever is of superiority in the town is expected to pray for him as he bows down to him to receive his blessing."五是更明确： "在耶路撒冷，他们习惯于以启动他们的子女，以快对赎罪日，在一两年之前，他们的成熟度;然后，当时代已经来临，使酒吧miẓwah前牧师或长老为祝福，鼓励和祈祷，他可能是理所当然的一部分，在法律上和在做的好的作品。就是任何的优势，在城市，预计到祈求他，因为他鞠躬下来给他，得到他的祝福。 "
This then helps to illustrate the Midrash (Gen. R. lxiii.), which, in commenting upon the passage (Gen. xxv. 27), "and the boys grew," says: "Up to thirteen years Esau and Jacob went together to the primary school and back home; after the thirteen years were over, the one went to the bet ha-midrash for the study of the Law, the other to the house of idols. With reference to this, R. Eleazar remarks, 'Until the thirteenth year it is the father's duty to train his boy; after this he must say: "Blessed be He who has taken from me the responsibility [the punishment] for this boy!"'" "Why is the evil desire ('yeẓer hara'') personified as the great king? (Eccl. ix. 14). Because it is thirteen years older than the good desire ('yeẓer haṭob')."这就有助于说明midrash （创传译lxiii ） ，其中，在评论一经通过（创二十五27 ） ， "与男孩长大" ，说： "直至13年以扫及雅各一直走到以小学和回国后的13年结束，一到投注夏midrash ，为研究法律外，其他提交给众议院的偶像。提及这一点，传译埃莱亚萨言论， '直到第十三届，今年是父亲的责任，以培养他的男孩;之后，他必须说： "有福被他的人已经从我的责任[处罚]这小子！ " ' " ， "为什么是邪恶的欲望（ ' yeẓer原'' ）人格化作为伟大的国王？ （传道书九， 14 ） ，因为它是在13年以上的良好愿望（ ' yeẓer haṭob " ） 。 That is to say, the latter comes only with the initiation into duty (Ab. RN, A. xvi., B. xxx.; Midr. Teh. ix. 2; Eccl. R. ix. 15).这就是说，后者只能伴随起爆到税（ ab. Rn中，甲十六，乙三十。 ; midr 。第九。 2 ; eccl 。传译九， 15 ） 。 According to Pirḳe R. El.据pirḳe传译下午。 xxvi., Abraham rejected the idolatry of his father and became a worshiper of God when he was thirteen years old.二十六。亚伯拉罕拒绝偶像崇拜他的父亲，成为worshiper上帝的时候，他十三岁。 In the light of these facts the story related in Luke ii.在鉴于这些事实的故事，有关在路加二。 42-49, as observed by the elder Lightfoot, Wetstein, and Holtzmann in their commentaries to the passage, finds its true significance: The child Jesus when only twelve years of age, having not yet attained the religious maturity, joined, of his own accord, the teachers of the Law, and astonished all by his understanding and his answers, being, as he said, concerned only about the things of his Father in heaven (, "Wist ye not that I must be about my Father's business?"). 42-49 ，作为观察老lightfoot ， wetstein ， holtzmann在其评论文章，以获得通过，认定其真正的意义：儿童耶稣的时候，只有十二年的年龄，尚未达到成熟的宗教，加入之后，他自己的协定规定，教师的，并规定了惊讶，一切按他的理解和他的答案，目前，正如他所说，只关心事情的，他的父亲在天堂（ " wist叶，我不是说我必须在我父亲的生意" ？ ） 。 Compare with this what Josephus writes of himself: "When I was a child about fourteen years old, I was commended by all for the love I had for learning, on which account the high priest and principal men of the city came to me in order to know my opinion regarding the accurate understanding of points of the Law" ("Vita," 2).比较这究竟约瑟夫写道自责道： "当我还是小孩的约14岁，我被表扬，为所有爱我的学习，对占高级神职人员及首席男的城市来找我，为了要知道，我的意见就准确地了解点法律" （简称"履历表" ， 2 ） 。
In Morocco the boy becomes Bar Miẓwah when he has passed the age of twelve years.在摩洛哥男孩变成酒吧miẓwah时，他已经走过了年龄的十二年。 He usually learns one of the Talmudical treatises by heart, and after he has passed an examination, the rabbis and the parnasim of the congregation, together with his relatives and friends, are invited to a dinner the Wednesday before the Sabbath on which he is to be "called up" to the Law.通常他得知其中的talmudical论文由心，当他通过考试，拉比和parnasim的会众，再加上他的亲人和朋友，请去吃饭了周三前安息日对他是"所谓"对法律负责。 The following morning (Thursday), at the service which takes place in the boy's house, the chief rabbi puts the tefillin upon his arm, and his father those upon his head, while the choir accompanies the initiation rite with a hymn.第二天上午（周四） ，在服务的，其中发生在男童的府，行政拉比把tefillin后，他的手臂，和他的父亲那些经他的头部，而合唱团伴随着起爆成年礼与圣歌。 He is then "called up" to the Law; and before the close of the service he delivers a discourse, partly in the vernacular, for the benefit of the women who are present.他是当时的"号召行动" ，以法律和结束前的服务，他提供了一个话语，这部分是在白话文，以造福妇女，他们都在场。 The rabbis follow with a discussion, and the Bar Miẓwah is then blessed aloud by the whole assembly.拉比跟进与讨论，及大律师公会miẓwah是那么有福高喊由全体大会。 After this he goes around with his tefillinbag, and first the men, then the women, and finally his parents throw silver coins into the bag, which he then presents to his teacher.经过这次他接着靠近他的tefillinbag ，首先是男性，那么女性，最后他的父母扔银币入袋，然后，他介绍了他的老师。 A breakfast follows, in which all take part.早餐如下，其中所有参与调查工作。 On the next Sabbath, the Bar Miẓwah reads the "Hafṭarah."就下一步的安息日，酒吧miẓwah写着" hafṭarah " 。 When he is called up to the Law, a piyyuṭ is recited, the text of which is given in the "Allgemeine Zeitung des Judenthums," 1839, p.当他打电话到国际法，一个piyyuṭ是背诵，对文本的，是由于在"汇报万judenthums " ， 1839年，页 278, whence the above account has been taken. 278 ，何时会有上述的账户已经采取的。 See also Banquets.也见饮宴。
Regarding a strange custom of cutting a boy's hair when he became Bar Miẓwah, see Abrahams' "Jewish Life in the Middle Ages," p.关于一个奇怪的习惯，切割男孩的头发，当他成为酒吧miẓwah ，见先锋"犹太人生活在中世纪， "页 144, note 2. 144 ，注2 。 For Bar Miẓwah in modern times, see Confirmation.为酒吧miẓwah近代以来，见确认。
Marcus Jastrow,
Kaufmann Kohler马库斯jastrow ，考夫曼科勒
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Leopold Löw, Die Lebensalter, in
Jüdische Literatur, pp.利奥波德löw ，模具lebensalter ，在jüdische文学，聚丙烯。
210-217, Szegedin, 1875; JCG
Bodenschatz, Kirchliche Verfassung der Heutigen Juden, iv. 210-217 ，塞格丁，
1875年;日本信用保证bodenschatz ， kirchliche verfassung明镜heutigen juden ，四。 94, 95, Erlangen, 1748; Güdemann,
Geschichte des Erziehungswesens und der Cultur der Juden in Deutschland,
p. 94 ， 95 ，埃尔兰根， 1748年; güdemann ，历史馆万erziehungswesens
und明镜栽培明镜juden在德国，体育 111, Vienna, 1888; idem,
Quellenschriften zur Geschichte des Unterrichts und der Erziehung bei den
Deutschen Juden, p. 111 ，维也纳， 1888年;同上， quellenschriften
zur历史馆万unterrichts und明镜erziehung鼻书斋德国juden页 143, Berlin, 1891, where R. Jair Ḥaim
Bacharach's Rules of Study for the Bar Mizwah boy are given; Hamburger, RBT sv
Miẓwah; Schürer, Gesch. 143 ，柏林， 1891年，那里传译jair ḥaim
bacharach的规则的研究，为酒吧mizwah男童给出;汉堡包，随机呼气测试sv miẓwah ; schürer ， gesch 。
des Jüdischen Volkes,
ii.万jüdischen volkes ，二。 426; Ch. 426 ;你的。 Taylor, Sayings of the Jewish Fathers,
1897, pp.泰勒，熟语的犹太父亲， 1897年，页。 97, 98; I. Abrahams, as above.J.
97 ， 98 ;一，科技先锋，为above.j 。 Sr. K.据称k.
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