The Bar Mitzva Blessing - Baruch Sheptarani

The "baruch sheptarani" blessing which a father recites upon his son reaching Bar Mitzva is quite unique among the infrequent blessings for special occasions.[1] This blessing is essentially the father's declaration of release from any further responsibility for his son's wrongdoings. For his first thirteen years, a boy is under the spiritual aegis and responsibility of his parents, but from his Bar-Mitzva onwards, he is an independent man in the eyes of God. As we will see, the origins of the "baruch sheptarani" blessing are especially interesting.

We see from the Torah that a boy's personality and character traits are already discernible by the time he turns thirteen. For example, it was at this age that Yaakov turned to the path of Torah and Eisav turned to the path of idolatry.[2] From here the Midrash derives that a father is to recite the "baruch sheptarani" at his son's Bar Mitzvah, as from this time onwards a child assumes his independence will follow the paths he chooses.[3]

There are actually two, somewhat opposing, interpretations of the "baruch sheptarani" blessing. One interpretation teaches that the blessing refers to the father who is now released from any accountability for transgressions that his son might commit in the future. Until the Bar Mitzva a father is responsible for his son's Torah education and observance, but once a boy turns Bar Mitzva the responsibility is his own. In contrast, another interpretation suggests that the blessing actually releases the son from any punishment he might be deserving for his father's sins![4] The issue of whether or not one person can be punished for the sins of another is an interesting topic but beyond the scope of this chapter.[5]

As a general rule, only blessings which originate in the Talmud are deemed to be official or authoritative.[6] As such, since the "baruch sheptarani" blessing originates in the Midrash and not in the Talmud, some authorities suggest that it be recited without directly mentioning God's name, and common custom follows this view.[7] Furthermore, there is reason to believe that the recitation of this blessing was never intended to be obligatory, but rather, optional or advisory in nature.[8] There is also a view that God's name should be omitted from the blessing due to a concern that the father may not have properly raised his son and is therefore unworthy to even recite it at all.[9] Other authorities dismiss these concerns and rule that the blessing is to be recited with God's name just like all others.[10] Y et others favor the compromise of reciting the blessing, along with God's name, but in Aramaic rather than in the original Hebrew.[11] One who for whatever reason prefers to recite the full text of the baruch sheptarani complete with God's name is entitled to do so.[12]

The blessing is usually recited after the bar-mitzva boy has had his first Aliya to the Torah[13] though some authorities suggest that it be recited after the boy has led a service in the synagogue.[14] Some have the custom to postpone reciting the blessing until the Shabbat following the actual bar-mitzva day.[15] There are also those with the custom to recite the blessing when the bar-mitzvah boy dons his tefillin for the first time after turning thirteen.[16] There is also a view that the blessing should be recited at the bar-mitzvah meal.[17] There was once a custom in some communities not to recite the "baruch sheptarani" at a boy's Bar-Mitzva, but rather, to defer it until he turned twenty.[18] The blessing should always be recited in a public forum as it is also a means of informing the community that one's son has become Bar-Mitzva.[19]

A father may recite this blessing at the Bar-Mitzva of his adopted son.[20] In the event that a Bar-Mitzva boy's father has passed away, the blessing may be recited by a grandfather.[21] It is not customary for the blessing to ever be recited by a mother or grandmother.[22] In the event of twins celebrating their Bar-Mitzva, the blessing is recited for each boy separately.[23] The Bar-Mitzva boy need not actually be present when the father recites the "baruch sheptarani" nor is the presence of a minyan truly essential.[24] It is interesting to note that hosting an elaborate meal in honor of a Bar-Mitzva is an essential component of the ceremony.[25]

The blessing is generally not recited upon a girl who becomes Bat-Mitzva.[26] This is because the blessing is directly related to a father's educational responsibilities towards his son. It is also noted that it is specifically written that the blessing is to be recited for one's "son", which is understood to indirectly exclude daughters. Indeed, there is actually no true obligation for parents to educate their daughters, though doing so is highly recommended, of course.[27] It appears, therefore, that this blessing was never intended to reflect the spiritual development of a girl.[28]

Nevertheless, there are some authorities who argue that although there may not be an official requirement to educate girls, it certainly has become universal practice to ensure that girls receive a proper Torah education. In fact, there are some who insist that the obligation to educate one's children in mitzva observance applies equally to sons and daughters.[29] According to this approach, the blessing may be recited for one's daughter, as well.[30]

[1] OC 225:2.

[2] Bereishit 25:27, Rashi.

[3] Bereishit Rabba 63:10.

[4] Levush, cited in Magen Avraham 225:5.

[5] Cf. Shemot 20:5 vs. Devarim 24:16.

[6] Darkei Moshe, OC 225.

[7] Rema, OC 225:2; Bnei Banim 2:18.

[8] Cited in: www.daat.ac.il/daat/kitveyet/sinay/baruh-2.htm.

[9] Bnei Banim 2:18. Also, Rabbi Yosef Yitzchak of Lubavitch related that Rabbi Schneur Zalman recited this blessing complete with God's name upon the Bar-Mitzva of his son, see Likutei Dibburim, Vol. II, p. 528. For more on the Lubavitch approach to the "baruch sheptarani" blessing see: http://www.sichosinenglish.org/books/bar-mitzvah/04.htm#n32.

[10] Gra, OC 225:3; Chayei Adam 65:3; Kitzur Shulchan Aruch 61:5; Aruch Hashulchan, OC 225:4; Siddur Baal Hatanya; Siddur Olat Raya p.312; Tashbetz 390. Note: There are a number of other blessings which do not originate in the Talmud but are nevertheless recited in full, such as the morning blessing "she'asa li kol tzarki".

[11] Leket Yosher, OC p.40. Birkat Yehuda, OC 9.

[12] Sefer Derech Sicha, Inyanei Bar Mitzva.

[13] Magen Avraham 225:2.

[14] Mishna Berura 225:6.

[15] Piskei Teshuvot 225:6.

[16] Moroccan custom cited in: www.daat.ac.il/daat/kitveyet/sinay/baruh-2.htm.

[17] Divrei Malkiel 4.

[18] Cited at: http://www.daat.ac.il/daat/kitveyet/sinay/baruh-2.htm.

[19] Kaf Hachaim, OC 225:10.

[20] Pri Megadim, OC 225:20.

[21] Maharsham 8:33, cited in Piskei Teshuvot 225:4.

[22] Piskei Teshuvot 225:4.

[23] Piskei Teshuvot 225:4.

[24] Piskei Teshuvot 225:6.

[25] Mishna Berura 225:6.

[26] Kaf Hachaim, OC 225:6; Rivevot Ephraim 7:59; Yabia Omer 6:29.

[27] Nazir 28b.

[28] Pri Megadim, E.A. 225:5.

[29] Tosfot Yesheinim, Yoma 82a, cited in: http://www.daat.ac.il/daat/kitveyet/sinay/baruh-2.htm.

[30] Yabia Omer 6:29.