The asymmetry is plain and the tradition is in the middle of doing something about it. A boy's entry into the covenant is a public ceremony with a fixed date, a liturgy and a thousand years of custom; a girl's was, in most Ashkenazi communities, the father being called to the Torah at the next reading and the name announced. Sephardi communities had more: zeved habat, the gift of a daughter, with verses from the Song of Songs, in Spanish-Portuguese, Moroccan, Iraqi and Syrian rites, often at home with the baby brought in. From the 1970s, Jewish feminists and liberal communities began writing simchat bat ceremonies — candle-lighting, immersion, foot-washing, wrapping in a tallit — and the results range from beautiful to visibly homemade. Orthodox communities that wanted something have mostly adopted the Sephardi zeved habat, precisely because it is old and requires no innovation. Naming custom is its own fault line: Ashkenazi families name after the dead, Sephardi families after the living and often after a living grandparent, and mixed families have been negotiating this at kitchen tables for a century.