The modern method of celebrating becoming a bar mitzvah did not exist in the time of the Hebrew Bible, Mishnah or Talmud. Passages in the books of Exodus and Numbers note the age of majority for army service as twenty.[27] The term "bar mitzvah" appears first in the Talmud, the codification of the Jewish oral Torah compiled in the early first millennium of the common era, to connote "an [agent] who is subject to the law,"[28] and the age of thirteen is also mentioned in the Mishnah as the time one is obligated to observe the Torah's commandments: "At five years old a person should study the Scriptures, at ten years for the Mishnah, at 13 for the commandments . . ."[29][30] The Talmud gives 13 as the age at which a boy's vows are legally binding, and states that this is a result of his being a "man," as required in Numbers 6:2.[31] The term "bar mitzvah", in the sense it is now used,[when?] cannot be clearly traced earlier than the 14th century, the older rabbinical term being "gadol" (adult) or "bar 'onshin" (legally responsible for own misdoings).[3] Many sources indicate that the ceremonial observation of a bar mitzvah developed in the Middle Ages,[30][32] however, there are extensive earlier references to thirteen as the age of majority with respect to following the commandments of the Torah, as well as Talmudic references to observing this rite of passage with a religious ceremony, including:
Samuel ha'Katan, at the close of the first century, in the Baraita attached to Abot v. 21 (see Machzor Vitry) the completion of the thirteenth year as the age for the commandments ("mitzvot"); and the commentary to the passage refers to Levi, the son of Jacob, who, at thirteen, is called "ish" (man; Gen. xxxiv. 25).
Simon Tzemach Duran, in his "Magen Abot" to the Baraita, quotes a Midrash interpreting the Hebrew word ("this") in Isa. xliii. 21—"This people have I formed for myself, they shall pronounce [ A. V. "set forth"] my praise"—as referring by its numerical value to those that have reached the age of 13. This seems to imply that, at the time of the composition of the Midrash the bar mitzvah publicly pronounced a benediction on the occasion of his entrance upon maturity.
The Midrash Hashkem (see Grünhut's "Sefer ha'Likkutim", 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 haben' performed; and as soon as he becomes of age he brings him into the synagogue and school ('beit ha'knesset' and 'beit ha'midrash') in order that he may praise the name of God, reciting the 'Brachu' (Benediction) preceding the reading from the Law."
Masseket Soferim xviii. 5 makes matters even more explicit: "In Jerusalem they are accustomed to initiate their children to fast on the Day of Atonement, a year or two before their maturity; and then, when the age has arrived, to bring the Bar Mitzvah 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."
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 beit ha'midrash for the study of the Law, the other to the house of idols. With reference to this, Rabbi 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 (yetzer hara) personified as the great king? (Eccl. ix. 14). Because it is thirteen years older than the good desire (yetzer hatob)." That is to say, the latter comes only with the initiation into duty (Ab. R. N., A. xvi., B. xxx.; Midr. Teh. ix. 2; Eccl. R. ix. 15).
According to Pirke R. El. xxvi., Abraham rejected the idolatry of his father and became a worshiper of God when he was thirteen years old.[3]
"It is a mitzvah for a person to make a meal on the day his son becomes Bar Mitzvah as on the day he enters the wedding canopy." (Orach Chayim 225:2, Magen Avraham 4)
) They have been ingrained with a moral code and have been making most of their decisions/consequences since they began their teen years.
