“Was anyone among you called while circumcised? Let him remain circumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Each one should remain in the state in which he was called.” (1 Corinthians 7:18–20, NKJV adapted).

Paul, like all the apostles and gospel preachers at that time, had a problem with many consequences that arose with the conversion of the Gentiles regarding the issue of circumcision. This was not because God created the problem, but because of the Pharisaic misinterpretation. Firstly, they failed to understand that circumcision was the “sign” that Abraham’s descendants had to adopt if they wanted a covenant with God. But the “sign” (ot) was not the “covenant” (brit) itself, because God was not circumcised. He simply said, “I will do this, and that’s it.” It was then Abraham and his descendants who had to make a “sign” that proved and reflected the acceptance of that covenant with God. Thus, when a millennium later the rabbis said it was necessary to perform brit milah, they were simply running into a problem by elevating the status of that “sign” (milah) to that of “covenant” (brit) when it was not (Genesis 17:11), thereby invalidating God’s plan through distortion. Secondly, with their teachings, they included that “sign” (elevated to “covenant”) as if it were among the 613 commandments (mitzvot), which it is not. While the covenant was necessary to receive the Torah—indeed, they received it precisely because they were already under the covenant, having received the sign of circumcision—the covenant itself was not legislated among the commandments. In other words, circumcision was the sign that they accepted the covenant, and then, in His infinite mercy, God gave them the Torah through Moses. That is why circumcision is spoken of as something assumed, yet it is not legislated.

Now, with the coming of the Messiah, God performs the miracle of Life and Connection in an individual dealing with every person who was dead as a descendant of the first Adam. This establishes in the believer in Yeshua a new condition very different from the one Abraham had, whom God compelled to do something physical as a sign of receiving the covenant when he was still Abram.

Thus, Life and Connection with God produce fruits that become the sign of a group distinct from the rest of humanity, both among the Jews (who were circumcised by their fathers on the eighth day of birth when they had neither Life nor Connection) and among the Gentiles (who did not even know a covenant possibility existed). This new group does not need, like Abram, to make a physical sign that demonstrates acceptance of the covenant, because they have simply already received the promise of the covenant in Life and Connection.

Therefore, for this “specifically” new human being, there is no need to make a physical sign of any kind of covenant, because they are already in the covenant. For example, the malach Michael does not need to make any covenant with God because he is already, through his own nature, under a covenant with God that enables him to live out his service and worship excellently under the standards God has established for His malachim.

Based on this new nature of Life and Connection, Paul states that neither circumcision (because the rabbis still teach today that if a person converting was already circumcised, they must be circumcised again, which is done by pricking the remaining foreskin with a needle) nor uncircumcision matters for those who, having Life and Connection, are in a new covenant, and therefore should remain as they were when they came to the Messiah. This is also the same reason why Paul tells the Galatians that those who become circumcised, having begun with Life and Connection, are as if they were stepping out of that covenant and entering a more limited covenant like the one Abraham lived. They would then have to greet the city from afar, as if they had never entered it (Galatians 5:1–4).

From this problem they faced, and guided by the Holy Spirit, they applied and taught the above. Three questions may arise:

1. Is it unnecessary to practice circumcision? Negative. This is only unnecessary for those who have Life and Connection and live under the New Covenant, but not for their children. Their children simply do not have Life or Connection, and circumcision is the sign that they have been introduced into a covenant with God—a covenant that exists for those who lack Life and Connection—until God produces Life and Connection in them and they transition to the covenant where they do not need that sign, even if they possess it (because even for them, old things must pass away).

2. Is it a sin to be circumcised for someone who has Life and Connection? Not at all. It is simply no longer a sign for those who have Life and Connection, so they cannot be forced or blackmailed with deception (as the Pharisees did in Paul’s time and as some do today for similar reasons).

3. For whom is it permissible to be circumcised today after having Life and Connection? Only for those who desire it for themselves, and the reasons may be: (1) Caring for the body, because even atheist doctors recognize that under circumcision the rate of prostate or uterine cancer is nearly zero. (2) To be able to integrate out of love among those for whom circumcision is indispensable because they do not know or disregard the need for Life and Connection. Hence, Paul, who is accused by superstitious Jews and Gentiles even today of being against circumcision, tells the same Galatians whom he first told not to be circumcised due to compulsion or blackmail: “And I, brothers, if I still preach circumcision, why am I still persecuted?” (Galatians 5:11).

Author: Dr. Liber Aguiar.

The child goes through several stages in life where their way of learning varies diametrically[1]. However, by way of a summary, it can be said that humans in general go through four stages where they can learn different things:

1. From birth until age 5, they learn about the well-being of living in an environment marked by commandments.
2. Starting at age 5, they can learn more from their study of the Bible through narratives with teachings applicable for today.
3. From age 10 onward, they can learn more about basic topics of biblical theology and church history.
4. And from their Bar Mitzvah ceremony onward, they can learn from their own experience of voluntarily living under God’s will.

Of course, when we say “studies”, we are not suggesting something at the level of university theology degrees, but rather general subjects that individuals can assimilate.

Focusing now on the Bar Mitzvah stage, they should receive special training in different areas:

Prayer time: Not only should they be encouraged by their parents to pray, but they should also be taught the meaning of each part of prayer (thanksgiving, creed, supplication, prayers, etc.). They should also learn about the three general times for prayer (night, morning, and afternoon).

Scripture reading: Efforts should be made to teach them its cultural and linguistic foundations (Hebrew, Greek, Aramaic) so they feel comfortable studying and can use advanced tools such as linguistic dictionaries, interlinears, etc.

Subdivisions of a day for the Lord and their profound significance (individuality, family, and the faith community), as well as edifying details.

The dignifying importance of personal offering, contributing to the expenses of their faith community and aiding those in need within that community.

Although these are the main areas, it should not be overlooked that the Christian life is not limited to gathering with other believers in worship or celebrating biblical festivals. God’s law and commandments should be present in every moment of life, setting standards for commercial ethics, proper speech, honoring parents, and even in simple areas like caring for pets.

The entire Scripture is the best “instruction manual” for maximizing our pleasure and potential in life. It forms the basis for understanding: How to live meaningfully? How to build prosperous relationships? How to act honestly and achieve our fullest potential? How to be different from the surrounding world?

Studying the entire Scripture emphasizes building a rational foundation of beliefs to engage the mind, stimulate intellectual thought with questions and debate, and thereby nurture the soul. It is not about blind faith leaps, all-or-nothing decisions, or detachment from the world.

Every believer’s goal should be not only to study, but to attain the stature of the perfect man: Christ Jesus, who exemplified how to live and fulfill every commandment. In Him are found the highest values and expressions of faith that one can aspire to: “commitment to God”, “love for neighbor”, “peace and justice for all”, “universal erudition”, “unconditional friendship”, “dignity”, etc. All these concepts are suggested and defined in Scripture and can be seen realized in the person of the Savior.

Thus, becoming a Bar Mitzvah, at the end of the day, does not represent the culmination of Christian education, but rather another step towards a full, deep, and mature relationship with God through the Spirit and the study of His entire Written Word. And this will mean: Defending the values that God has instilled in them, taking responsibility for the world, and loving God’s work, plans, and purposes.

[1] For better understanding, refer to Book 6 of DICDAC in our Virtual Institute.

Author: Dr. Liber Aguiar.

The full responsibility for ensuring this event takes place falls primarily on the parents and then on the church. Children should grow up with positive expectations that their parents and their faith community will create and nurture. This team (parents and church) must provide and strive for the spiritual education of all children in the congregation, from birth until they reach spiritual maturity. However, the ceremony itself should rest on the shoulders of the youth.

How can this be? Quite simply, the youth should manage the budget given by their parents (beginning with tithing their equivalent) and choose the elements they will need to demonstrate their maturity. Of course, this does not mean they will be left entirely to their own decisions, as they are not yet capable (since the ceremony has not concluded), but rather their parents and mentors will evaluate what they design and make suggestions to remove or incorporate details. Depending on how the youth faces each challenge, this preparation process will indicate their spiritual maturity for life.

One commandment is particularly associated with Bar/Bat Mitzvah: Devotional time, which is why Lord Jesus called it “the foremost commandment” (Dt 6:4-8; Mk 12:28-34). During the ceremony, they should explain why and how they perform supplications, prayers, petitions, thanksgivings, and Scripture readings. This commandment will organize the rest of the ceremony because when they decide to be baptized, they will become part of the congregation with access, even, to its leadership. A person who does not know or undervalues devotional life may have concerns about what their faith community does or does not do, but is truly immature to be part of the decisions. That’s why it’s so important to educate them in this area; they must learn to nurture their spiritual life, as well as that of their church.

The best time to start the ceremony is the Shacharit service on Shabbat, where they will be called up (Aliyah) first and then have the opportunity to share their joy with the congregation and all those planned (refreshments). The fact that the weekly services are governed by a portion allows the child to prepare for the selected day’s Bible reading, prayer, and necessary words for the ceremony. Everything ends with the same words from their father or mentor, with which God also recognized His Son at a similar ceremony: “You are my beloved Son; with you I am well pleased” (Mk 1:11). In the case of a Bar Mitzvah, the young person will also have the responsibility to give thanks for the bread and wine at the end of the service, while if it is a Bat Mitzvah, the young woman will give thanks for the nerot (candles) at the family table, when the Shabbat is being opened, and where there must be some witnesses (guests).

The youth are not only recognized and approved by the declaration of the father, but at the end of the service during the reception, they may receive gifts. And although anything can be gifted, it must be understood that in a spiritual ceremony, some gifts are more important than others. Since from here on out, they become volunteers for obligations with God, the most appropriate gifts should be those that help them fulfill this desire. For example:

• A study Bible.
• A Tallit.
• Tefillin.
• Nerot.
• Tzedakah for their offerings.
• A testimony book of God’s work.
• Some money.

Author: Dr. Liber Aguiar

This Benei Mitzvah ceremony is not a party to impress anyone, to showcase theatrical talents or ceremony design skills, nor is it for indulging in festivities or enjoying others’ joy, nor for anyone (parents, grandparents, relatives, or friends) to purge their youthful frustrations. This is a ceremony that must be approached with seriousness and responsibility, as it can illustrate not only the failure of parents but of everyone attending. Like any human activity, the danger of turning the ceremony into something it is not will accompany parents and children throughout their preparations. Therefore, there must be a clear understanding of what the ceremony focuses on. It would be terribly distant from the concept of Benei Mitzvah to have a celebration full of materialism or vulgarity.

As has been said, a Mitzvah is a commandment sourced from God. Therefore, when we say Bar Mitzvah, we are not referring to a bar where a bartender serves at a party, but to the responsibility of the young believer to bear on their shoulders the duties and obligations of God’s people. That is to say: “I already know that one must live as Jesus lived.”

A ceremony for a “child of the commandment” can truly be successful when that young person has come to recognize their responsibility. All that the world offers in its parties are very low standards to distinguish this.

As mentioned, this is not a topic to be taken lightly; in reality, it may indicate spiritual insensitivity, and no believer is immune to the disease of twisted priorities, confusing essence with embellishment, allowing the true meaning of life’s important moments to be obscured by the paraphernalia of a celebration aimed at the mundane. Balance is essential as in everything that comes from God, so it is also necessary to avoid falling into religiosity or ritualism that could also divert the course of the ceremony.

On the other hand, there is no need to try to convince guests of the family’s spirituality. Remember that the center of all this is for the young person to know and feel that they have been raised as a “child of the commandment.” It is they who must demonstrate to everyone (parents, family, spiritual mentors, and church) that they are spiritually responsible and capable of making very important decisions in the future such as repentance, baptism, deep study of Scripture, serving God part-time or full-time, etc.

Author: Dr. Liber Aguiar

When God gave the mitzvot (notice that we are not talking about law but about commandments), the purpose was to keep His people’s lives focused on what really matters:

1. Relationship with Him.
2. Relationship with family.
3. Relationship with the community.

All that God desires for them is that they prosper and their days be prolonged: “Now this is the commandment, and these are the statutes and judgments which the Lord your God has commanded to teach you, that you may observe them in the land which you are crossing over to possess, that you may fear the Lord your God, to keep all His statutes and His commandments which I command you, you and your son and your grandson, all the days of your life, and that your days may be prolonged. Therefore hear, O Israel, and be careful to observe it, that it may be well with you, and that you may multiply greatly as the Lord God of your fathers has promised you—a land flowing with milk and honey.” (Deuteronomy 6:1–3). Most of the time parents try to create a state of comfort around their children, and it is certainly good that they care about this, the same way God did as a Father preparing a land flowing with milk and honey for His people, but if they were not capable of putting into practice the commandments He had given them they would have a desert for territory. In function of this, God gave them leaders and organized the people in such a way that they could learn those commandments and put them into practice. Focusing directly on the Benei Mitzvah (sons of the commandment) we can see immediate benefits:

Children learn the reality that the world tries to hide from an eternal Being who loves them. They will experience that the foundation of their relationship with God is love. They will understand that this Being is holy and demands holiness from every human being, beginning with themselves. They will be able to counteract the arrogance of believing that they are unique or isolated by seeing themselves surrounded by His creation, where there are other children of His. They will value the specialness of love in every relationship with God’s creation and especially with their neighbors. They will learn to manage their personal lives correctly to be able to live suitably in God’s creation. They will see family well-being in light of the holiness that God demands as the basis for all society. They will be able to feel the challenge of knowing that neither family, nor community of believers, nor society will be able to enjoy a good quality of life if they do not contribute with all their heart and with abundance for that.

When everyone in a community of believers truly understands the entire process revealed by God and then the Benei Mitzvah ceremony itself, it awakens lively emotions in the hearts of the children in every home. The affection of their parents, the patience of their tutors in the community of believers, and the warm family atmosphere will contribute to creating a favorable emotional environment for them. It is true that God relates to anyone anywhere, but if He has given the foundations for creating this environment, surely the children will take better advantage of it. That is, we are not preparing the way for God to speak to our children with this, but rather we are preparing them to listen to Him.

Speaking at a deeper level, it can be said that just as their bodies are growing and changing, so are their souls. Upon reaching the age of Mitzvah, it is the moment when moral consciousness and sensitivity are completing their development, allowing young people to assume responsibilities for their actions. Therefore, one of the clear things they must learn is that adulthood involves spiritual responsibilities, since their actions are more significant and influential on themselves and others. Also for this reason they must learn that although spontaneity is good, voluntarily fulfilled obligations are even better. This is because people tend to fulfill obligations due to the repercussions of not doing so, but when this fear is overcome simply by doing it because they want to, then that is a sign of maturity. It is thus that when someone learns to obey God and fulfill what He has established, simply because they love doing it, they transcend to a true understanding of surrender to His lordship. This end of childhood obligations at the beginning of voluntary obligations of adulthood is also what the Benei Mitzvah celebrates.

Author: Dr. Liber Aguiar.

Although the name in general in Hebrew is this, hence meaning ‘children (benei) of the commandment (mitzvah),’ in reality, a distinction is made between females and males that originates from the name itself. For females, it is called Bat Mitzvah (bat means ‘daughter’), and for males, it is Bar Mitzvah (bar means ‘son’). Why is this? For two fundamental reasons:

1. Both reach puberty at different ages. Females mostly earlier than males, starting from age 12, while males start from age 13.
2. Their interests as parts of a family and community are inherently different, as God created them: “male and female” (Genesis 1:27). Therefore, the form and content will also be different in various aspects that will be considered by their parents and tutors.

The Benei Mitzvah is a ceremony in itself, one might say a “graduation,” based on everything the parents have taught them up to that point regarding God’s commandments. It does not mean that the children are saved or anything of the sort from that moment on—remember, only God decides this—but rather, this ceremony marks the point where parents and the entire community of believers ensure that they already know what is necessary to make spiritual decisions in life, such as conversion, baptism, ministerial commitment, etc.

As a ceremony, it is ultimately an event filled with joy, for how precious it is to see the new generation ready to take on the spiritual challenges of life. Also, as an important event, it implies a preparation of the children that comes through the different stages of the life cycle, starting from gestation and reaching this point (Proverbs 2). Therefore, it can be understood that the Benei Mitzvah is not something to simply “do” in terms of ceremony, but rather it is reached through the journey of the children’s lives. With this method gifted by God, the debate about who is responsible for their education ends conclusively with the parents. Although, as is clear, they will receive support from the community of believers, their leadership, and their tutors (teachers).

Author: Dr. Liber Aguiar.

Where did the concept of Benei Mitzvá come from? Long before the arrival of the Messiah, the sages of Israel understood the need to educate the new generations, and through the study of Scriptures, they saw that God had provided the perfect resource for this. This pedagogical innovation, Jesus himself deemed correct when it was one of the methods he used to make himself known (Luke 2:41-47). Some read the text and believe it was simply an event the Lord allowed for that purpose, but a phrase in it reveals something more: “Did you not know that I must be about my Father’s business?” (Verse 49).

It was customary at the time, and remains so among Jews today, that each child should appear before a court and be presented by their father or guardian for evaluation. Of course, Joseph knew he was neither the father nor guardian of that child, so how could he present him to a court? Thus, Jesus would do it by himself, just as he presented himself years later to John the Baptist “to fulfill all righteousness” (Matthew 3:15). The father risked being stoned if the court found that the child had been neglected in this area and did not grasp the basic elements of a pious life. Therefore, if the father had been negligent in seeking the synagogue’s help to properly educate his son, lacked adequate preparation, or even been abusive or excessive in demands such that his son rejected learning, he would pay with his life for such a great misfortune for the nation. Thus, Israel as a social community had learned from past history something that repeats itself much today, and sadly is little understood: “Children are the hope of a home, a country, and the entire world.”

You may wonder, given the importance we are discovering before you, why today almost no congregation among believers in the Messiah Jesus speaks of this? Over time and due to the rejection of anything that might seem Jewish, this parental responsibility fell into oblivion in a very subtle way, eventually becoming completely distorted by the 13th century, both in the Western (Catholic) and Eastern (Orthodox) churches. The Catholic Church created First Communion and at the Council of Lyon decided that only minors who reached the “age of discretion” (12-14 years) could receive the sacraments for the first time (Holy Communion or Eucharist). If they had already been baptized, they were also allowed to make “penance” or “confession.” In the case of the Orthodox Church, this is “permitted” to children from birth. Catholic religiosity, primarily, prompted a rejection of all ritualism among reformers (16th century), including the so-called First Communion. The mistake was that instead of seeking biblical foundations to reform this area of ​​child education, it was simply dismissed.

The subsequent crisis in reformed churches regarding children led to the creation of Sunday schools, Bible schools, etc., but never returned to what had historically been learned from God and accepted by the Messiah himself: the educational event called Benei Mitzvá. Due to this distortion, this event was transformed among Hispanics under the name of the “Quinceañera” tradition, but without the slightest values or characteristics to allow parents to cultivate spirituality in their children.

Today, the challenge is posed to all of Christianity: continue practicing human traditions, which have shown little results, or incorporate the resources we have learned from God. Does this mean that life and its cultural traditions should be radically changed? No! But it does mean finding a balance and tilting the scale towards divine recommendations that have not been fulfilled until now.

Author: Dr. Liber Aguiar

Why should we be diligent in discipling our children? Although it seems like a question with an obvious answer, we must understand that it has been one of the greatest challenges for believers in Jesus throughout history. This is because in the first generation of converts within a family, there is such a strong rejection of sin due to their lived experience that they do not need many details to reject what the world offers. Embracing Christianity responsibly is often easier for them because they clearly see the demarcation between the holiness of their new life and the worldly secularism. However, for the second generation (the children of believers), this rejection of what the world offers comes by reference, which limits them compared to their predecessors in seeing the Way clearly and following it. In most cases, the sinfulness of the world becomes a kind of “forbidden fruit” that everyone wants to taste.

It is more than clear how important repentance has been for any believer, but when someone who has been born into the church faces this issue, the question most ask is: “What do I need to repent of if I have grown up in a blessed home doing everything that pleases God?” If this question and its implications are not understood, first by the parents and by all those who are discipling them, the precise answer for this new generation will be meaningless to them.

It must be understood and taught to them that anything that appears in their journey and leads them away from God’s will and purpose, especially after having learned through their parents what it means to walk in His shadow and shelter, is sin and requires repentance.

Alongside this, it must be understood that the world has its own herald to reach and influence that generation: the current educational system, whose influence on them is almost impossible to emulate. And please, let me make an observation: This includes Christian schools as well. Faced with this reality, some may be alarmed. Without questioning whether a school is Christian or not, which can indeed be the case, it must be understood that under today’s legislated standards, every educational institution must teach or prioritize subjects that the system deems useful for the education of the new generations. And if worse still, this system has humanistic values dictated by atheism and paganism, then the new generations will grow under a powerful influence of that negative impact.

God, who has never been oblivious to this reality, gave the church from ancient times the resource to educate children to grow in faith. And if they have to receive that secular influence, then they should also have the resources learned at home and supported by the community of faith brothers to help counteract or filter what the world distills upon them. This educational method based on the life cycle, extending from pregnancy itself (through various segments of life in those early stages) to puberty, was called in the cultural context born under biblical influence Benei Mitzvá, meaning ‘children of the commandment’. Therefore, you will find on our website the DIC-DAC discipleship (en.wayupcoop.com) that extends from early childhood education to advanced instruction in serving God.

Author: Dr. Liber Aguiar.