1521 —ברכות בר מצוה ומשמעות ההפיכה לאיש

B"H, 27 Nissan, 5712.

Brooklyn.

The Avrech Mr. Pesach.

Shalom u'Vrachah!

In response to your notification that on Thursday, 5 Iyar, may it come upon us for good, you will reach the age of mitzvos, I hereby express my blessing that you be G‑d-fearing, a chassid and a scholar, and that you diligently study Torah with awe of Heaven.

With blessing.

P.S.: It is known there are two opinions regarding the source for the law that at thirteen one becomes obligated in mitzvos: (a) Rashi's view (Nazir 29b), that we find in Scripture a thirteen-year-old called "Ish," as it says "Vayikchu shnei bnei Yaakov Shimon v'Levi ish charbo" ("And two sons of Yaakov, Shimon and Levi, each took his sword")—see also Machzor Vitri to Avos chapter 5. The intent is that the term "Ish" indicates maturity, as in "Mi samcha l'ish" ("Who made you a man")—see Rashi and Rabbeinu Bachya there; this is not like what is written in Shemos Rabbah there—and also "Chazakta v'hayita l'ish" ("Be strong and become a man") etc. (b) The Rosh's opinion (in responsa at the beginning of section 16) is that this is included in the measures given to Moshe at Sinai. One can say there is a practical difference between these opinions regarding a Ben Noach: according to the first opinion, even a Ben Noach at thirteen becomes obligated in his mitzvos; not so according to the second opinion—as is clear (see Rambam Hilchos Melachim ch.9 halacha 10; ch.10 halacha 2; Chasam Sofer Yoreh Deah section 317). That is, according to the second opinion it is a Torah law; but according to the first opinion, it is natural—that usually at thirteen one attains intellectual maturity.

There is also an ethical hint: therefore, in bringing proof for mitzvah-obligation from "Vayikchu... ish," it shows that by reason and intellect it should be so. Yet they wrote its refutation alongside: do not say it suffices to fulfill Torah and mitzvos based only on reason and understanding; therefore they point out: see and reflect on what Yaakov's sons did—"each took his sword"—immediately upon their obligation in mitzvos they began work involving self-sacrifice specifically. The actions of our ancestors are a sign for their descendants—for every Bar Mitzvah boy in every generation—that this alone is the path for fulfilling mitzvos: not measured conduct based on intellect alone, but first accepting upon oneself the yoke of Heaven, and only then accepting upon oneself the yoke of mitzvos.

Summary

The Rebbe teaches that becoming Bar Mitzvah means more than intellectual maturity—it requires accepting G‑d’s sovereignty wholeheartedly before approaching mitzvos with reason or understanding.