Life Cycle
Bris (Brit Milah)
"Of all of the commandments in Judaism, the brit milah (literally, Covenant of Circumcision) is probably the one most universally observed. It is commonly referred to as a bris (covenant, using the Ashkenazic pronunciation). . . . Like so many Jewish commandments, the brit milah is commonly perceived to be a hygienic measure; however the biblical text states the reason for this commandment quite clearly: circumcision is an outward physical sign of the eternal covenant between G-d and the Jewish people. It is also a sign that the Jewish people will be perpetuated through the circumcised man. The health benefits of this practice are merely incidental. . . . Circumcision is performed on the eighth day of the child's life, during the day. The Bible does not specify a reason for the choice of the eighth day; however, modern medicine has revealed that an infant's blood clotting mechanism stabilizes on the eighth day after birth. . . . Circumcision involves surgically removing the foreskin of the penis. Although some cultures have a similar circumcision ritual for females, circumcision in Judaism applies only to males. The circumcision is performed by a mohel (lit. circumciser; rhymes with oil), a pious, observant Jew educated in the relevant Jewish law and in surgical techniques."  as excerpted from "Birth and the First Month of Life " by Tracey Rich, located on the home page of Judaism 101

Consecration
In Reform synagogues, the beginning of a child's Jewish education is often marked with a consecration ceremony.  Kindergarteners or students new to religious school learn the Sh'ma (the central prayer that encapsulates the essence of Judaism) and recite it in front of the congregation.  Consecrants receive a mini-Torah after having honey put on their lips as a reminder that the teachings of the Torah are sweet.  While the ceremony may occur throughout the year, it is often held as part of the Simchat Torah celebration.

Bar Mitzvah, Bat Mitzvah and Confirmation
"'Bar Mitzvah' literally means 'son of the commandment.' 'Bat" is daughter. . . . Under Jewish Law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments.  The Bar Mitzvah ceremony formally marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.

"A Jewish boy automatically becomes a Bar Mitzvah upon reaching the age of 13 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. . . . In some congregations, the celebrant reads the entire weekly torah portion, or leads part of the service, or leads the congregation in certain important prayers. The celebrant is also generally required to make a speech, which traditionally begins with the phrase 'today I am a man.'  . . . . In modern times, the religious service is followed by a reception that is often as elaborate as a wedding reception.

"In Orthodox and Chasidic practice, women are not permitted to participate in religious services in these ways, so a bat mitzvah, if celebrated at all, is usually little more than a party. In other movements of Judaism, the girls do exactly the same thing as the boys. . .

"The Reform movement tried to do away with the Bar Mitzvah for a while, scorning the idea that a 13 year old child was an adult. They replaced it with a confirmation at the age of 16 or 18. However, due to the overwhelming popularity of the ceremonies, the Reform movement has revived the practice." -- as excerpted from "Judaism 101: Bar Mitzvah, Bat Mitzvah and Confirmation" by Tracey Rich, located on the home page of Judaism 101

Many Reform congregations practice both the Bar/Bat Mitzvah and the Confirmation.  While at thirteen the young adult accepts responsibilities of an adult, at sixteen the young adult has had a chance to practice and uphold the teachings of Judaism.  At this time, the young adult "confirms" his faith.

Marriage
"The Torah provides very little guidance with regard to the procedures of a marriage. The method of finding a spouse, the form of the wedding ceremony, and the nature of the marital relationship are all explained in the Talmud. Mishnah Kiddushin 1:1 specifies that a woman is acquired (i.e., to be a wife) in three ways: through money, a contract, and sexual intercourse. Ordinarily, all three of these conditions are satisfied, although only one is necessary to effect a binding marriage. . . . In all cases, the Talmud specifies that a woman can be acquired only with her consent, and not without it. Kiddushin 2a-b. . . . As part of the wedding ceremony, the husband gives the wife a ketubah. . . . The ketubah is also called the marriage contract. The ketubah spells out the husband's obligations to the wife during marriage, conditions of inheritance upon his death, and obligations regarding the support of children of the marriage. It also provides for the wife's support in the event of divorce. . . . The ketubah is often a beautiful work of calligraphy, framed and displayed in the home.

The process of marriage occurs in two distinct stages: kiddushin (commonly translated as betrothal) and nisuin (full-fledged marriage). Kiddushin occurs when the woman accepts the money, contract or sexual relations offered by the prospective husband. . . . The nisuin (from a word meaning "elevation") completes the process of marriage. The husband brings the wife into his home and they begin their married life together. In the past, the kiddushin and nisuin would routinely occur as much as a year apart. . . . Today, the two ceremonies are normally performed together. . . .

The ceremony itself lasts 20-30 minutes, and consists of the kiddushin and the nisuin. For the kiddushin, the bride approaches and circles the groom. Two blessings are recited over wine: one the standard blessing over wine and the other regarding the commandments related to marriage. The man then places the ring on woman's finger and says 'Be sanctified (mekudeshet) to me with this ring in accordance with the law of Moses and Israel.'

After the kiddushin is complete, the ketubah is read aloud.

The nisuin then proceeds. The bride and groom stand beneath the chuppah, a canopy held up by four poles, symbolic of their dwelling together and of the husband's bringing the wife into his home. The importance of the chuppah is so great that the wedding ceremony is sometimes referred to as the chuppah. The bride and groom recite seven blessings (sheva brakhos) in the presence of a minyan (prayer quorum of 10 adult Jewish men). . . .

The couple then drinks the wine. The groom smashes a glass (or a small symbolic piece of glass) with his right foot, to symbolize the destruction of the Temple. The couple then retires briefly to a completely private room, symbolic of the groom bringing the wife into his home. This is followed by a festive meal, which is followed by a repetition of the sheva brakhos. Exuberant music and dancing traditionally accompany the ceremony and the reception."  -- as excerpted from "Judaism 101: Marriage" by Tracey Rich, located on the home page of Judaism 101

Death
"In Judaism, death is not a tragedy, even when it occurs early in life or through unfortunate circumstances. Death is a natural process. Our deaths, like our lives, have meaning and are all part of G-d's plan. . . . Mourning practices in Judaism are extensive, but they are not an expression of fear or distaste for death. Jewish practices relating to death and mourning have two purposes: to show respect for the dead (kavod ha-met), and to comfort the living (nihum avelim), who will miss the deceased. . . . The body is never displayed at funerals; open casket ceremonies are forbidden by Jewish law. According to Jewish law, exposing a body is considered disrespectful, because it allows not only friends, but also enemies to view the dead, mocking their helpless state. . . . It is also customary in some communities to place small stones  gravesite when visiting it. . . . When visiting a mourner, a guest should not try to express grief with standard, shallow platitudes. The guest should allow the mourner to initiate conversations. One should not divert the conversation from talking about the deceased; to do so would limit the mourner's ability to  express grief, which is the purpose of the mourning period. . . .[From the time of death to burial] the family should be left alone and allowed the full expression of grief. Condolence calls or visits should not be made during this time." -- as excerpted from "Judaism 101: Life, Death and Mourning" by Tracey Rich, located on the home page of Judaism 101

In many Jewish communities it is customary to donate money to a charity in lieu of flowers.
 

    Thaler, E. M. (Ed.). (2000, July 19). Light Our Candles:  
Judaism - Life Cycle [WWW document]. Light Our Candles. 
Leavenworth, KS: Saint Mary College. Retrieved Month #, 
2000 from the World Wide Web: 
https://lightourcandles.tripod.com/judaismlife.html